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Suttanta Pitaka 
Majjhima Nikaya 
Medium Length Discourses of the Buddha 


UPARIPANNASA 


Translated by 
U Nyi Ny! 





Edited by 
The Editorial Committee 


Department for the Promotion and Propagation 
of the Sdsana 
YANGON, MYANMAR 


SGsanG : 2556 C.E, 2012 Myanmar Era, 1374 


Suttanta Pitaka 
Majjhima Nikaya 
Medium Lengtl. Discourses of the Buddha 


UPARIPANNASA 


Translated by 


U Nyi Nyi 





Edited bv 


The Editorial Committee 


Department for the Promotion and Propagation 
of the Sasana 


YANGON, MYANMAR 


Sasana : 2556 C.E. 2012 Myanmar Era. 1374 


Department For The Promotion and 
Proparation of the Sasana 


2013 ----- Copies 


The Contents of this work may be reproduced or 
translated with the Prior permission of the Department 
for the Promotion and _ Proparation of the Sasana. 


YANGON , MYANMAR. 


Printed in the Union of Myanmar at 
Shwe Pye Sone Offset 


Published by 
U Soe Min Tun 
Deputy Director General 


Department For the Promotion and Proparation of Sasana. 





FOREWORD 


It is with great pleasure that we present to our readers, 
the translation of the full collection of fifty two suttas from 
Uparipann4sa, the third Division of Majjhima Nikaya, the col- 
lection of Medium-length suttas. Of the fifty two suttas from 
Uparipannasa, twenty five suttas have been published by the 
Myanmar Pitaka Association in 1990. The Present book fills up 
the gaps in that book. | 


We sincerely hope that present book will be warmly 
received by all our readers, at home and abroad. 


(KHINE AUNG) 
Director-General 
Department for the Promotion and 


Propagation of the Sasana 


Kaba-Aye, Yangon 
Dated: 8" february 2013 


Namo tassa bhagavato arahato sammasambuddhassa 


Veneration to the Exalted One, the 
Homage-Worthy, the Perfectly 
Self-Enlightened 


AG OK oS oR 8 Ko 


The Buddha is an Arahat and he is worthy of the highest 
veneration. All beings including devas and brahmas venerate the 
Buddha because the Buddha is the Supreme One who has 
extinguished all defilements, who has become perfectly self- 
enlightened through realization of the Four Arya Truths, and 
who is endowed with the six qualities of glory, namely, Issariya 
(supremacy), Dhamma (knowledge of the Path to Nibbana), 
Yasa (fame and following), Sin (noble splendour of appearance), 


Kama (power of accomplishment) and Payatta (diligent mindful- 
ness). 


INTRODUCTION 


The Pali Texts which embody the teachings of the 
Buddha can be classified into two ways, either as Pitakas or as 
Nikayas. When they are classified as Pitakas they are divided 
into three categories which are known as the three Pitakas o1 
Baskets. The three Pitakas are the Vinaya, the Suttanta and the 
Abhidhamma. The Vinaya contains Rules of Discipline for the 
bhikkhus, the Suttanta consists of Suttas or Discourses, and the 
Abhidhamma deals with the most profourd philosophical and 
psychological aspects of Buddhism. 


The Five Nikayas 


The Pali Texts consist of five Nikayas or collections, 
viz., Digha Nikaya or Collection of long discourses, Majjhima 
Nikaya or Collection of medium length discourses; Samyutta 
Nikaya or Collection of groups of shorter discourses, connected 
or related in subject matter or in persons concerned; Anguttara 
Nikaya or Collection of numerically-graduated division and 
Khuddaka Nikaya or Collection of miscellaneous treatises’. 


The Majjhima Nikaya has three divisions viz., Milapannasa, 
Majjhimapannasa and Uparipanndasa, each pannasa containing 
roughly fifty suttas. To be exact, Mulapannasa has fifty, 
Majjhimapannasa has fifty and Uparipannasa has fifty-two suttas- 
thus bringing the total to one. hundred and fifty-two suttas. Each 
of the three panndsas has five sub-divisions called vaggas. The 
vaggas from Uparipannasa are Devadaha Vagga, Anupada Vagga, 
Sufifata Vagga, Vibhanga Vagga and Salayatana Vagga. 


The Myanmar Pitaka Association (Later incorporated with 
the Department for Promotion and Propagation of the Sasana) 
has already published three books from Majjhima Nikaya; the 
first book containing twenty-five suttas from Mulapannasa, the 





o According to this classification of PaJi Texts, the five books of Vinaya 
and the seven books of Abhidhamma are included in the Khuddaka 
Nikaya. 


Vi Introduction 


second book containing twenty-five suttas from Majjhimapannasa 
and the third book containing twenty seven suttas from 
Uparipannasa. It now remains for us to fill in the blanks and 
publish each Pannasa as a complete book. The present book 1s 
the complete book of Uparipannasa from Majjhima Nikaya. The 
complete book of Milapannasa is now with the press. The 
complete book of Majjhimapannasa will follow this book. All 
the suttas from Uparipanndsa were translated by U Nyi Ny. 
The editing of the first set of selection of suttas was done by the 
Editorial committee of the Myanmar Pitaka Association and that 
of the remaining suttas was done by the Editorial Committee of 
the Department for the Promotion and Propagation of the Sasana 
(D.P.P.S). 


Uparipannasa Suttas 


All the discourses in this collection were given by the 
Bhagava himself with the exception of a few. Among _ the 
important exceptions are the Gopaka Moggallana Sutta given by 
the Ven. Ananda to the brahmin Gopaka Moggallana, the 
Anathapindikavada Sutta given by the Ven. Sariputta to 
Anathapindika on his death-bed and the Nandakovida Sutta, 
which contains Nandaka’s exhortation to five hundred bhikkhunis 
headed by Mahapajapati Gotami. Most of the discourses in this 
collection were given on the Bhagava’s own initiative in the 
form of straightforword exhortations or in the form of questions 
and answers, and some were given in reply to questions. The 
discourses were set up in four sub divisions called vaggas. They 
are (1) Devadaha vagga containing ten suttas, (ii) Anupada vagga 
containing ten suttas, (iii) Sufifiata vagga containing ten suttas, 
(iv) Vibhanga vagga containing eleven suttas, and (v) Salayatana 
vagga containing eleven suttas. Thus, in Uparipannasa, there are 
fifty-two suttas instead of fifty. 


Discourses given on the Buddha’s own Initiative 


The majority of discourses by the Buddha were given on 
his Own initiative with a view to lead his hearers to the Path of 
liberation (Magga and Phala) and to the realization of Nibbana. 


Introduction Vil 


Thus, the discourses are generally built around such subjects as 
the five aggregates of clinging (Pancuppadhanakhandhas), the 
sense bases (ayatanas), the sense faculties (indriyas), elements 
(dhatus), the Path of Eight Constituents and Mindfulness medi- 
tation. Examples of discourses in this collection are Salayatana 
Vibhanga suttas and Mahasala-yatanika Sutta dealing with sense 
bases; Bahudhatuka sutta dealing with elements; Mahacattarisaka 
sutta dealing with Ariya Sammasamadhi and the Ariya Path of 
Eight Constituents; Anapanassati sutta and Kayagatasati sutta 
dealing with mindfulness meditation. 

In Bahudhatuka Sutta, the Bhagava exhorted the bhikkhus 
to have skilful understanding of the various element. The Bhagava 
said to the Ven. Ananda, “Ananda, a bhikkhu is skilled in 
understanding the Elements, is skilled in understanding the sense- 
bases, is skilled in understanding the Theory of Cause and 
Effect, is skilled in understanding the possibility and impossibility 
of things. Ananda, for this reason that bhikkhu may be called “a 
wise and reflective bhikkhu” 

In Mahfacattarisaka Sutta, The Buddha expounded the 
Faultless Right concentration (Anya Sammaditthi) and also gave 
a methodical explanation of the Ariya Path of Eight constituents, 
stressing the importance of Right Concentration and Right view. 
One cannot be on the Ariya Path without Right view, Right 
effort, and Right mindfulness. In one who has established the 
Ariya Path of Eight constituents, Right knowledge (Samma 
hana) can arise, and in one who has Right Knowledge there 
arises Right liberation (Samma vimutti), which means attainment 
of arahattaphala. Thus, an arahat is endowed with ten factors. 
These ten factors give rise to ten meritorious factors, thus 
making twenty factors. Each of these twenty factors obliterates 
its opposite. For example, Right view obliterates wrong view 
and its resultant demeritorious factor. And then, it goes on 
culminating in Right liberation which obliterates wrong liberation 
and its resultant demeritorious factor. This enumeration comes up 
to a total of forty factors. Hence the name MahicattarisaKa sutta, 
the discourse on Forty factors. 

In addition to the above discourses which are primarily 
related to dhamma and dhamma practice, the Bhagava has 
delivered other discourses which are of interest and much benefit 





Vill Introduction 


to laymen. They deal with such subjects like, cifferentiating an 
evil person from a virtuous one; the most b« 1eficial way of 
making offerings; the miseries of the Realms of continuous 
suffering, (Niraya), and also, the marvellous and extraordinary 
phenomena concerning the Tathagata and extraordinary facts 
concerning the Ven.Bakula and the Ven. Sariputta. Some ex- 
amples are given below. 


In Cilapunnama Vibhan ga Sutta, the Bhagava showed 
the different characteristics of an evil person (asapurisa) and a 
virtuous person. (Sapurisa) 


In Dakkhina Vibhanga Sutta, The Bhagava showed the 
most beneficial way of making offerings. Once, while the Bud- 
dha was residing at the Nigrodharama monastery in Kapilavatthu 
in the country of the Sakyans, Pajapati Gotam: brought a new 
pair of robes spun and woven by herself for the Buddha and 
entreated him to accept her offering of the robes. It is in this 
connection that the Buddha gave this discourse. Here, the Bud- 
dha mentioned the seven categories of offerings made to the 
order and explained that the offering made to the Order contain- 
ing both bhikkhus and bhikkhunis he:ded by the Buddha is the 
noblest. In the case of offering made to individuals, the noblest 
offering 1s one that is made to the Buddha; next comes the 
offering made to a paccekabuddha; then comes the offering 
made to an arahat; and so on, down to the common worldling 
without morality. The lowest in the scale of such kind of 
offering, as far as merit is concerned, is that given to animals. 


In Devaduta Sutta, the discourse on the messengers of 
Death, the Buddha spoke about the destinations of beings on 
death and dissolution of their bodies; how they arise in good or 
bad destinations according to their own kammaz-actions, how the 
evil doers have to suffer in Niraya. He spoke at length on the 
miseries of Niraya primarily to urge beings to take heed to the 
warnings of the messengers of Death, viz. rebirth, old age, and 
sickness. This discourse was given by the Buddha out of his 
great compassion for all beings and solicitude for their walfare. 


In Acchariya-Abbhuta Sutta, the Buddha instructed the 
Ven. Ananda thus: “Ananda, let the marvellous and extraordi- 
nary phenomena concerning the Tathagata be made evident to 


Introduction 1X 


the fullest extent,” and the Venerable Ananda complied, giving 
the facts about the conception and the birth of the Buddha. 


In Bakula Sutta, also the marvellous and extraordinary 
facts about the Ven.Bakula were mentioned. The Ven.Bakula 
was free from sickness throughout his life and he realized 
parinibbana while sitting in the midst of a gathering of bhikkhus 
by meditating on the element of heat (tejo dhatu), causing flames 
to arise from his body and consume his body leaving only relics. 


The Anupada Sutta is also significant. In this sutta, the 
Bhagava spoke very highly of the wisdom of Ven. Sariputta. In 
his conclusion, the Bhagava said thus: “Bhikkhus, if it is desired 
to say of one, he is the Buddha’s son, born of his bosom and 
from his mouth ..... it should properly be said only of Sariputta. 
Bhikkhus, Sariputta is one who follows my example and turn 
the matchless wheel of the Dhamma that has ‘een brought into 
being and turned by me.” 


Discourse given by the Buddha in Reply to Questions 


Sunakkhatta Sutta, Ganaka Moggallana “Sutta, Maha- 
punnama Sutta, Culakamma Vibhanga sutta and Gopaku Moggallana 
sutta may be cited as examples of such discourses. 

In Sunakkhatta Sutta, Sunakkhatta the Licchavi prince 
asked the Buddha whether all those bhikkhus who claimed to 
have attained arahatship really had attained arahatship or not. 
The Buddha replied that among those bhikkhus some had indeed 
attained arahatship. There were also some who sincerely but 
mistakenly thought they had attained arahatship. Such bhikkhus 
are those who have attained jhana, and who may remain for a 
long time without defilements arising in them and so might think 
that since they have no more defilements in them, they have 
become arahats. However, there are also some who falsely and 
deliberately claimed such attainment with ulterior motive of 
gaining prestige and material benefits. Those imposters, who 
falsely and deliberately claimed the attainment of magga and 
phala, have committed a grievous offence entailing the loss of 
Status as a member of the Sangha. 


x Introduction 


Further, the Buddha gave a discourse relating to the six 
sense-bases to Sunakkhatta. He also mentioned the four types of 
persons viz: a person whose mind is inclined towards sense- 
pleasures (lokamisa); a person, whose mind is inclined towards 
jhana of Nothingness (akincannayatana jhana); a person whose 
mind is inclined towards jhana of Neither consciousness nor 
Non-consciousness (Nevasanfianasanna); and a person, whose 
mind is well-inclined towards Nibbana. The Buddha’s exhorta- 
tion here is to keep watch over contact with the six sense-bases 
and to have freedom from defilements and the realization of 


Nibbana as one’s ultimate goal. 


In Ganaka Moggallana Sutta; The brahmin Ganaka 
Moggallina asked the Buddha whether it was possible to pre- 
scribe the stages of training, performance and practice in the 
Buddha’s Teaching. In reply to this question, the Buddha ex- 
plained to the F ahmin Ganaka Moggallana the successive stages 
in the training of a bhikkhu. Initially, a bhikkhu is required to 
be endowed with morality, that 1s, to observe restraint according 
to the fundamental Instructions on conduct and attitude. He is 
required to adhere to right behavior and lawful resort in going 
round for alms-food, and to see danger even in the slightest 
faults. The bhikkhu is also required to follow, step by step, other 
instructions such as, guarding the door of sense-faculties, eating 
in moderation and with proper reflection, and practising vigi- 
lance. After this, he should cultivate mindfulness and clear 
comprehension etc. The ultimate goal of the whole course of 
training is Nibbana. 

When this has been said, the brahmin Ganaka Moggallana 
asked the Bhagava: When taught thus by the revered Gotama, 
when taught thus repeatedly, do all the disciples of the revered 
Gotama attain Nibbana, the ultimate goal? Or are there some 
bhikkus who do not so attain?” On having the answer, ‘some 
of my disciples do attain Nibbana, the ultimate goal and some 
do not,” the brahmin asked,” What is the’ cause? what is the 
reason (for this)? 

By way of reply, the Buddha asked Ganaka Moggallana, 
a counter question. First, he gave the example of two men, who 





Introduction Xi 


came to Ganaka Moggallana to ask him the way leading to 
Rajagaha. Ganaka Moggallana knew the way; he gave a de- 
tailed description of the road to the two men. The first man did 
not get to Rajagaha as he took the wrong road; but the second 
man got to Rajagaha with ease.” what is the cause? what is the 
reason (for this)? asked the Buddha. The brahmin Ganaka 
Moggallana then answered: “O Gotama, what can I do in this 
case? O Gotama, | am one who only shows the way.” Then, the 
Buddha said to the brahmin, “Brahmin, in the same way, indeed, 
Nibbana exists, the Path to Nibbana exists; I who exhort (my 
disciples to follow the path to Nibbana) exist. Nevertheless, 
among my disciples who are taught thus by me, and taught thus 
repeatedly, some attain Nibbana, the ultimate goal and some do 
not. Brahmin, what can I do in this case? Brahmin, I am the 
Tathagata who only shows the way. 

Mahapunnama sutta was delivered b:. the Buddha in 
reply to questions asked by a bhikkhu at the Pubbarama mon- 
astery on a full moon night. The questions were about the 
aggregates which are the objects of clinging and about the 
wrong view or illusion of self (Sakkaya dittht). Such wrong 
view Of Sakkaya arises in an ignorant worldling who habitually 
disregards the ariyas, etc ... and not in a learned man, a disciple 
of the ariya, who pays attention to the ariyas, etc... Here, in this 
sutta, the Buddha explained to the bhikkhus that all khandha 
aggregates are impermanent, painful and subject to change, and 
therefore, that it is not proper to consider the Khandhas as “This 
is mine, this is “I”, this is my Self (atta).” At the end of the 
discourse, the minds of the sixty bhikkhus were freed from 
clinging and released from the asavas (moral intoxicants) 


In Cilakammavibhanga sutta, we find the Buddha's 
exposition on the force of kamma. This discourse was given in 
reply to the questions of Subha, son of Todeyya. Young Subha 
asked the Buddha why among human beings, although all are 
human beings alike, some have short lives and some have long 
lives; some are sickly and some are healthy; some are ugly and 
some are beautiful; some are insignificant and some are influen- 
tial, some are poor and some are rich, some are of inferior 


Xii Introduction 


lineage and some are of superior lineage, and some are ignorant 
and some are wise. (Total 14 questions). The Buddha’s reply to 
him was that beings have kamma (act or deed) as their posses- 
sion, kamma as their inheritance, kamma as their cause, kamma 
as their relative, kamma as their refuge. _ This brief answer was 
not fully understood by young Subha. So the Buddha gave him 
a more detailed and more comprehensive answer to each of his 
fourteen questions). For examples, for the questions concerning 
short life and long life, the answers are as given below: (1) ™..... 
taking of life, being cruel, having blood-stained hands, inclina- 
tion to killing and destroying and lacking compassion for beings 
constitute conduct that leads to a short life.” (11) “ ..... abandon- 
ing all thoughts of taking life abstaining from destruction of life, 
setting aside the stick and the sword, being ashamed to do evil, 
and being compassionate and dwelling with solitude for the 
welfare of all beings constitute conduct which leads to long 
life.” 

After giving comprehensive answers to all the questions. 
the Buddha pointed out that there is a conduct each that leads 
to a short life, that leads to a long life, that leads to sickness, 
etc.... and a conduct that leads to great wisdom. Then he added 
that in the same way,” beings have kamma as thier possession 
...p... and kamma as thier refuge. It is only kamma that condi- 
tions beings either to be inferior or superior’. When this was 
said, young Subha came to see the light of the dhamma just as 
one turns up what lies upside down. He took refuge in the 
Buddha, Dhamma and Samgha and asked the Buddha to take 
him as a lay-disciple to the end of his life. 


Gopaka Moggallana Sutta, This discourse was given by 
the Ven. Ananda, in answer to Gopaka Moggallana’s questions. 
It took place soon after the parinibbana (passing away) of the 
Buddha. Gopaka Moggallana asked the Ven. Ananda, “Is there 
any single bhikkhu who also is just as fully and completely 
endowed with Sabhafifuta fiana as the Honourable Gotama 
was?” The answer was “There is not”. Then, the brahmin 
Vassakara, chief Minister of Magadha, arrived at the scene and 
on learning about the conversation between the Ven. Ananda 
and Gopaka Moggallana, asked the Ven. Ananda thus: “Is there 


Introduction X1ll 


a bhikkhu now who will be your refuge nominated by the 
revered Gotama before he passed away, or chosen by the 
community of bhikkhus and elected by senior bhikkhus?’ The 
answer again was “There is not” Now, The brahmin Vassakara 
wanted to know why, in the absence of such a refuge, there was 
unity and concord among the bhikkhus. To this, the Ven. 
Ananda replied “Brahmin, it is not that we have no refuge, we 
do have a refuge. Brahmin, the Teaching is our refuge.” The 
Ven. Ananda then explained how the Buddha had prescribed the 
Patimokkha, the fundamental precepts for bhikkhus. To the 
further question whether there was a bhikkhu who could be 
respected and esteemed, the Ven. Ananda replied that the Bud- 
dha had expounded the ten attributes fostering respect of a 
bhikkhu, and that a bhikkhu who has these ten attributes 1s 
indeed respected and venerated by the bhikkhus. 


In Anefijasappaya sutta and Indriyabhavana sutta the 
Buddha had concluded his discourses with this message. 
‘‘ ....Ananda, what a compassionate teacher, who has the welfare 
of his disciples at heart should do out of compassion, that I have 
done for you. Ananda! There are the places at the foot of trees. 
There are the secluded places. Ananda! Meditate! Do not be 
unmindful. Do not be remorseful later. This is our instruction to 
you all!” The Buddha's message is quite clear. It is meant for all 
his disciples and followers. 


May the Buddha’s Teaching 
Shine forth like the radiant sun. 


The Editorial Committee 


18" Jan.2004. 


AV 


MYANMAR PITAKA ASSOCIATION 


EDITORIAL COMMITTEE 


Doctrinal Adviser 


Chairman 


Members 


Member and Honorary,... 


Chief Editor 


Chief Doctrinal 
Consulatant 


Doctrinal Consulatant 


Add. Chief Editor 


Editors 


Editor and Secretary 


. Sayadaw U Kumara, B.A.,Dhamma- 


cariya (Siromani, Vatamsaka). 


. U Shwe Mra, 


B.A.,1.C.S. Retd., Former Special Ad- 
viser, Public Administration Division, 
E.S.A., United Nations Secretariat 


1 
.. U Nyun, B.A., I.C.S. Retd., Former 


Executive Secretary, United Nations 
Economic Commission for Asia and 
the Far East; Former Vice-President, 
World Fellowship of Buddhists. 


. U Myint Too, B.Sc, B.L., Barrister- 


at-law, Vice-president, All Myanmar 
Buddhist Association. 


Daw Mya Tin, M.A., 
Former Head of Geography Depart- 
ment, Institue of Education, Yangon. 


. U Kyaw Htut, 


Dhammiacariya; Former Editor in-chief 
of the Board for Burmese Translation 
of the Sixth Synod Pa}i Texts. 


... U Aye Naing, Dhammacariya, B.A., 
. U Myo Min, M.A., B.L., Former Pro- 


fessor of English, Yangon University. 


. U Hla Maung, B.A., B.L. 
. U Tin U, B.A., B.L. 
. U Tin Nwe, B.Sc. 


XVI 


Department For The Promotion And 


Propagation of The Sasana 


EDITORIAL COMMITTEE 


Chairperson 


Doctrinal Consultants 


Members 


Daw Mya Tin, M.A., 
Mahasaddhammajotikadhayja, 
Head of Geography Department, 
Institute of Education (Retd.) 

U Aye Naing, B.A 
Mahasaddhammajotikadhaja, 


Assistant Director, Department of 
Religious Affairs (Retd.) 

U Maung Maung Lay 

B.A, R.L Dhammiacariya; Siromani 
(Pathamaggaw) Assistant Director 
(Retd), General Administration De- 
partment; Additional] Patron, State 
Pariyatti Sasana Universities 


U thein Aung, M.A., 


Sasanadhaja dhammacariya and 
Pariyatt! Sasanahitadhammacanriya 
(Mdy); Deputy Director, Department 
of Religious Affairs (Retd) 

U Tin U, B.A., B.L. 
Mahasaddhammajotikadhaja. 


U Myint Maung, B.A. (hons.) M.A. 
Head of Department (Admin), 
Yangon University of Education 
(Retd.) 


Daw Mya San Aye, M.B.,B.S. 
(Yen), F.R.C.O.G (U.K) 


U Nyunt Thaung, B.A.,(History) 
Staff Officer, D.P.P.S (Retd.) 
U Khin Aung, B.A (English) 
Staff Officer, D.P.P.S (Retd.) 


CONTENTS 


Page 
GQ) DEVADAHA VAGGA 

1. DEVADAHA SUTTA 

Discourse Delivered at the Market Town of 

Devadaha. se 3 
2. PANCATTAYA SUTTA 

Discourse on Five of Three Views of Atta 26 
3. KINTI SUTTA 

Discourse Asking for Opinion of the Disciple 39 
4. SAMAGAMA  SUTTA 

Discourse Delivered at Sama Village in Sakka 

Country “ae 46 
5. SUNAKKHATTA = SUTTA 

Discourse to Sunakhatta ae 57 
6. ANENJASAPPAYA SUTTA 

Discourse on Attainment of Imperturbability 69 
7. GANAKA MOGGALLANA SUTTA 

Discourse to Ganaka Moggallana ued 77 
8. GOPAKA MOGGALLANA SUTTA 

Discourse to Gopaka Moggallana nek 85 
9, MAHAPUNNAMA SUTTA 

Greater Discourse Given on a Full Moon Night 98 


10. CULAPANNAMA SUTTA 


Shorter Discourse Given on a Full moon Night 106 





XVill Contents 


Gi) ANUPADA VAGGA 


Page 

1 ANUPADA SUTTA 

Discourse on Successively Arising Objects of 

Meditation — oe 113 
2. CHABBISODHANA = SUTTA 

Discourse on Six Ways of Testing Arahatship 119 
3. SAPPURISA SUTTA 

Discourse on the Dhamma of the Virtuous Person 130 
4. SEVITABBASEVITABBA SUTTA 

Discourse on The Dhamma that Should be 

Resorted to wd the Dhamma that should not 

be resorted to eee 140 
5. BAHUDHATUKA SUTTA 

Discourse on Various Elements = 158 
6. ISIGIL] SUTTA 

Discourse Delivered at Isigili Hill in Rajagaha 167 
7. MAHACATTARISAKA SUTTA 

Great Discourse on the Forty Factors ... 171 


8. ANAPANASSATI SUTTA 


Discourse on Mindfulness of Incoming and Outgoing 


Breath on 180 
9. KAYAGATASATI SUTTA 
Discourse on Mindfulness of the Body 193 


10. SANKHARUPAPATTI SUTTA 


Discourse on Uprising of Volitional Activities 206 


10. 


Contents 


(iii) SUNNATA VAGGA 


. CULA SUNNATA  SUTTA 


Shorter Discourse on the Concept of Emptiness 


. MAHA SUNNATA SUTTA 


Greater Discourse on the Concept of Emptiness 
ACCHARIYA-ABBHUTA SUTTA © 
Discourse on the Marvellous and the Extraordinary 
BAKULA SUTTA 

Discourse Concerning Bakula 

DANTABHUMI SUTTA 

Discourse on State of Tameness 

BHUMIJA SUTTA 

Discourse to Bhimija 

ANURUDDHA SUTTA 

Discourse by Anuruddha 

UPAKKILESA SUTTA 

Discourse on Defilement of the Mind 
BALAPANDITA SUTTA 

Discourse on the Foolish and the Wise 
DEVADUTA SUTTA 


Discourse on the Messengers of Death 


(iv) VIBHANGA VAGGA 


. BHADDEKARATTA SUTTA 


Discourse on One Who Has an Excellent Night 


_ AKNANDA-BHADDEKARATTA SUTTA 


Discourse on an Excellent Night by 
the Venerable Ananda 


Page 


215 


222 


LID 


242 


247 


258 


266 


288 


305 


318 


322 





Contents 


MAHA KACCANA BHADDEKARATTA SUTTA 


Discourse on an Excellent Night, by 


the Venerable Maha Kaccana 


LOMASAKANGIYA BHADDEKARATTA SUTTA 


Discourse on an Excellent Night, by 

the Venerable Lomasakangiya 
CULAKAMMAVIBHANGA SUTTA 

The Shorter Discourse Explaining the Force 
of Acts or Deeds — 
MAHA KAMMA VIBHANGA SUTTA 
The Greate "iscourse on the Analysis of 
the Force of Acts or Deeds ; 
SALAYATANA VIBHANGA SUTTA 
Discourse on the Analysis of 

the Six Sense Bases 

UDDESA VIBHANGA SUTTA 

Discourse on the Analysis of Brief Discourses. 
ARANA VIBHANGA SUTTA 

Discourse on the Analysis of Being 


Free From Fault 


.DHATU VIBHANGA SUTTA 


Discourse on the Analysis of the Elements 


.SACCA VIBHANGA SUTTA 


Discourse on the Analysis of 


the Ariya Truths 


.DAKKHINA VIBHANGA SUTTA 


Discourse on the Analysis of Kinds of Offerings 


Page 


327 


338 


343 


352 


365 


375 


386 


397 


412 


420 


Contents 


(v) SALAYATANA VAGGA 


. ANATHAPINDIKOVADA SUTTA 


Exhortation to Anathapindika 
CHANNOVADA SUTTA 
Exhortation to Channa 
PUNNOVADA SUTTA 
Discourse to Punna 
NANDAKOVADA SUTTA 
Discourse Containing Nandaka’s Exhortation 
CULARAHULOVADA SUTTA 
Shorter Discourse to Rahula 
CHACHAKKA SUTTA 

Discourse on Six Groups of Six 
MAHASALAYATANIKA SUTTA 
Great Discourse Based on the 


All-encompassing Six Sense Bases 


. NAGARAVINDEYYA SUTTA 


Discourse Delivered to the 
Brahmins of Nagaravinda Village — 
PINDAPATA PARISUDDHI SUTTA 


Discourse on Purifying Almsfood 


.INDRIYABHAVANA SUTTA 


Discourse on Cultivation of the Faculties 


Index 


Page 


429 


437 


442 


447 


460 


465 


475 


482 


487 


493 
303 


Namotassa bhagavato arahato sammasambuddhassa 


(1) DEVADAHA VAGGA 


. Devadaha Sutta 

. Pancattaya Sutta 

. Kinti Sutta 

. Samagama Sutta 

. Sunakkhatta Sutta 

. Anefijasappaya Sutta 

. Ganaka Moggallana Sutta 
. Gopaka Moggallana Sutta 
. Mahapunnama Sutta 

. Culapunnama Sutta 


= 
Cow meNDTA NA Rh WP — 


1. DEVADAHA SUTTA 
Discourse Delivered at the Market-town of Devadaha 


1. Thus have I heard: 


Once the Bhagava was residing in the Sakyan chiefs’ 
market-town of Devadaha in the country of the Sakka. Then the 
Bhagava addressed the bhikkhus, saying, “O Bhikkhus,” and 
they replied to him, “Venerable Sir.” The Bhagava said thus: 
‘“Bhikkhus, there are some samanas and Brahmanas who are in 
the habit of saying and holding this view, This individual 
experiences all kinds of pleasant sensation, unpleasant sensation 
and sensation that is neither pleasant nor unpleasant. All these 
sensations are due to his actions (kamma) of the past. With past 
kammic, deeds eliminated through the ascetic practice (tapa) and 
abstention from new kammic deeds, there do not arise any more 
kammic deeds which thus come to an end. With the cessation of 
kamma, suffering ceases. As suffering ceases, sensation also 
ceases. With the cessation of sensation, all suffering will have 
been annihilated.’ Niganthas are in the habit of saying so." 


Bhikkhus, I then approached the Niganthas who are in 
the habit of saying these things and asked them, “O Niganthas, 
is it true that you are in the habit of making this statement and 
holding this view: “This individual experiences all kinds of. 
pleasant sensation, unpleasant sensation and sensation that 1s 
neither pleasant nor unpleasant. All these sansations are due to 
his actions (kamma) of the past. With past kammic_ deeds 
eliminated through the ascetic practice (tapa) and with abstention 
from new kammic deeds, there do not arise any more kammic 
deeds which thus come to an end. With the cessation of kamma, 
suffering ceases. As suffering ceases, sensation also ceases. With 
the cessation of sensation, all suffering will have been annihi- 
lated?” The Niganthas admit that, that 1s true. 


4 Devadaha Vagga 


I (the Buddha) then asked the Niganthas: “O Niganthas, 
do you know that you have existed in the past and that you 
have not, not (so) existed”? “The Niganthas answered: “We do 
not know, Venerable Sir.” 


“OQ Niganthas, do you know that you have done such 
and such in the past and that you have not, not (so) done them 
O Niganthas, do you know that you have done such and such 
demeritorious actions?” The Niganthas answered: | have do not 
know, Venerable Sir.” 


“OQ Niganthas, this much of the Suffering has been 
eradieated, this much remains to be eradicated, that with this 
much suffering eradicated, all suffering will have been eradi- 
cated?” The Niganthas answered: “We do not know, Venerable 
Sir.” 

“O Niganthas, do you know the abandonment of 
demeritorious dhamma and the fulfilment of meritorious dhammas 
in the present «> stence?” The Niganthas answered: “We do not 
know, Venerable Sir.” 


2. “O Niganthas, you do not know that you have existed 
in the past and that you have not, not (so) existed, that you have 
done evil deeds tn the past and that you have not, not (so) done 
them, that you have done such and such evil deeds. You do not 
Know that this much of suffering has been eradicated and that 
this much remains to be eradicated, that with this much suffering 
eradicated, all suffering will have been eradicated, You do not 
know the abandonment of demeritorious actions, and the fulfilment 
of meritorious actions in the present existence. 


“Not knowing thus, it is not fitting for you Niganthas to 
answer, “This individual experiences all kinds of pleasant sensa- 
lion, unpleasant sensation and sensation that is neither pleasant 
nor unpleasant. All these sensations are due to his actions 
(kamma) of the past. With past deeds eliminated through the 
ascetic practices (tapa) and with abstention from new kammic 
deeds, there do not arise any more kammic deeds which thus 
come to an end. With the cessation of kamma, suffering ceases. 


Devadaha Sutta 5 


As suffering ceases, sensation also ceases. With the cessation of 
sensation, all suffering will have been eradicated.” 


“O Niganthas, if you know that you have existed in the 
past and that you have not, not (so) existed, that you have done 
evil deeds in the past and that you have not, not (so) done them, 
that you have done such and such evil deeds, that this much of 
suffering has been eradicated and that this much remains to be 
eradicated, that with this much of suffering eradicated, all suffer- 
ing will have been eradicated; if you know the abandoment of 
demeritorious dhamma and the fulfilment of meritorious good 
dhammas in the present existence; if you know (all) this, you 
may fittingly answer, ‘This individual experiences all kinds of 
pleasant sensation, unpleasant sensation and sensation that is 
neither pleasant nor unpleasant. All these sensation are due to his 
actions (kamma) of the past. Therefore, with past deeds elimi- 
nated through the ascetic practice (tapa) and w.‘h abstention from 
new kammic deeds, there do not arise any more kammic deeds 
which thus come to an end. With the cessation of kamma, 
suffering ceases. As suffering ceases, sensation also ceases. With 
the cessation of sensation, all suffering will have been eradi- 
cated.’ 


3. “Take for example, O Niganthas, a man pierced by 
an arrow thickly smeared with poison. He suffers intense unbear- 
able pain on account of the wound caused by the piercing 
arrow. His relatives and friends call a surgeon skilled in treating 
wounds caused by poisoned arrows. The physician operates on 
the opening of the wound with a small knife (scalpel) and the 
man suffers intense unbearable pain thereby. The surgeon (next) 
probes the wound to find the arrow-barb and the man thereby 
suffers intense unbearable pain. The surgeon (next) extracts the 
arrow barb and the man thereby suffers instense unbearable pain. 
The surgeon (then) applies burnt medicinal power to the opening 
of the wound and the man thereby suffers instense unbearable 
pain. Later on the wound heals and the man can go where he 
likes with ease and comfort. 


“This man reflects, ‘I was once pierced by an arrow 
thickly smeared with poison and suffered intense unbearable 





6 Devadaha Vagga 


pain on account of the wound caused by the piercing arrow. My 
relatives and friends called a surgeon who operated on the 
opening of the wound with a small knife (scalpel) and I thereby 
suffered intense unbearable pain. The surgeon (then) probed the 
wound to find the arrow-barb and I thereby suffered instense 
unbearable pain. The surgeon (next) extracted the arrow-barb 
and I suffered instense unbearable pain. The surgeon (then) 
applied burnt medicinal power to the opening of the wound and 
I suffered intense unbearable pain. The wound is now healed 
and I can go where I like with ease and comfort.’ 


“O Niganthas, in a similar manner, if you know that 
you have existed in the past and have not, not (so) existed; that 
you have done evil deeds in the past and have not, not (so) 
done them; that you have done such and such evil deeds; that 
this much of suffering has been eradicated, this much of it 
remains to be eradicated; that with this much of suffering 
eradicated, all ¢ .ffering will have been eradicated; and if you 
know the abandunment of demertorious dhamma and the fulfilment 
of meritorious dhamma in the present existence, it is fitting for 
you to answer: “This individual experiences all kinds of sensa- 
tion, pleasant, unpleasant, neither pleasant nor unpleasant. Such 
sensations are due to his actions (kamma) of the past. Therefore, 
with past kammic deeds eliminated through the ascetic practice 
(tapa) and with abstention from new kammic deeds, there do not 
arise any more kammic deeds which thus come to an end. With 
the cessation of Kamma, suffering ceases. As suffering ceases, 
sensation also ceases. With the cessation of sensation, all suffer- 
ing will have been eradicated.” 


“OQ Niganthas, if you somehow do not know that you 
have existed in the past and have not, not (so) existed; that you 
have done evil deeds in the past and have not, not (so) done 
them; that you have done such and such evil deeds; that this 
much of suffering has been eradicated, this much of it remains 
to be eradicated; that with this much of suffering eradicated, all 
suffering will have been eradicated; and if you somehow do not 
know the abandonment of demeritorious dhammas and _ the 
fulfilment of mentorious dhammas in the present existence, it is 
not fitting for you to answer: ‘This individual experiences all 


Devadaha Sutta 7 


kinds of sensation, pleasant, unpleasant, neither pleasant nor 
unpleasant. Such sensations are due to his actions (kamma) of 
the past. Therefore, with past kammic deeds eliminated through 
the ascetic practice (tapa) and with abstention from new kammic 
deeds, there do not arise any more kammic deeds which thus 
come to an end. With the cessation of kamma, suffering ceases. 
As suffering ceases, sensation also ceases. With the cessation of 
sensation, all suffering will have been eradicated.’ 


4. “When I have said thus, the Niganthas said this 
to me,‘Venerable Sir, Nigantha who is the son of Nata knows 
all and sees all. He claims unreservedly that, whether walking or 
standing, sleeping or awake, the eye of wisdom is always with 
him. This Nigantha who is the son of Nata says this: ‘O 
Niganthas, you do have evil deeds committed in the past. 
Eliminate them through the performance of this burning and 
difficult task. Restraint of bodily action, verbal action and mental 
action in the present existence is avoidance of evil kamma in 
the next existence. With the elimination of past kammic deeds 
through the five ascetic practice (tapa) and with abstention from 
new kammic deeds, kamma comes to an end through non- 
accumulation and non-arising. Through cessation of kamma, 
suffering ceases. As suffering ceases, sensation also ceases. With 
the cessation of censation, all suffering will have been eradi- 
cated’. We are pleased and satisfied with and rejoice at this 
speech (of Nigantha Nataputta). (Thus said the Niganthas to 
me). 


5. Bhikkhus, on the Niganthas saying thus, I said to 
them ‘O Niganthas, these five dhammas can bear two kinds of 
results even in this present existence. What are the five dhammas? 
They are: 


Conviction (saddha), liking (ruci), hearsay (anussava) re- 
peated thinking of facts (akara pariratakka) and satisfaction with 
view on close scrutiny (ditthinijjha nakkhanti). O Niganthas, 
these five dhammas can bear two kinds of results even in the 
present existence. 





8 Devadaha Vagga 


Of these five dhammas, what is the convition of the 
Niganthas in the teacher concerning acceptance of a belief 
founded on the past? What is the liking, what is the hearsay 
what is the repeated thinking of facts, and what is the satisfac- 
tion with view on close scrutiny? Bhikkhus, I who say these 
things do not see a single reasonable doctrinal response on the 
part of the Niganthas. 


“Bhikkhus, again, | say this to the Niganthas. ‘O Niganthas, 
what do you think (of this)? Will you experience intense and 
unbearable suffering if you put forth strenuous effort in practis- 
ing a teaching? Or otherwise, will you not experience intense 
and unbearable suffering if you do not put forth strenuous effort 
in practising a teaching? 


The Niganthas answer, 


“If we put forth strenuous effort in practising a teaching, 
we will experience intense and unbearable suffering. If we do 
not put forth strenuous effort in practising a teaching, we will 
not experience intense and unbearable suffering”’. 


6. “O Niganthas, you say that if you put forth 
Strenuous effort in practising a teaching, you will experience 
intense and unbearable suffering. You also say that 1f you do not 
put forth strenuous effort in practising a teaching, you will not 
experience intense and unbearable suffering. If this is so, it is not 
fitting for you to say: “This individual experiences all kinds of 
pleasant sensation, unpleasant sensation and sensation that is 
neither pleasant nor unpleasant. All these sensations are due to 
his actions (kamma) of the past. Therefore, with past deeds 
eliminated through the ascetic practice (tapa), and with abstention 
from new kammic deeds, there do not arise any more kammic 
deeds which thus come to an end. With the cessation of 
kamma, suffering ceases. As suffering ceases, sensation also 
ceases. With the cessation of sensation, all suffering will have 
been eradicated. 


“O Niganthas, suppose you do not experience intense 
and unbearable suffering when you put forth strenuous effort in 
practising a teaching and in case you experience intense and 


Devadaha Sutta 9 


unbearable suffering when you do not put forth strenuous effort 
in practising a teaching. 


“If this is so, it is fitting for you to say: “This individual 
experiences all kinds of pleasant sensation, unpleasant sensation 
and sensation that is neither pleasant nor unpleasant. All these 
sensations are due to this action (kamma) of the past. With past 
deeds eliminated through the ascetic practice (tapa) and with 
abstention from new kammic deeds, there do not arise any more 
kammic deeds, which thus come ‘to an end. With the cessation 
of kamma, suffering ceases. As suffering ceases, sensation also 
ceases. With the cessation of sensation, all suffering will have 
been eradicated.’ 


“OQ Nigantha, you experience intense and unbearable pain 
where you put forth strenuous effort in practising a teaching, and 
you do not experience intense and unbearable suffering when 
you put forth strenuous effort in practising a teaching. 


“If this is so, it 1s fitting for you to say: ‘This individual 
experiences all kinds of pleasant sensation, unpleasant sensation 
and sensation that is neither pleasant nor unpleasant. All these 
sensation are due to his action (kamma) of the past. With past 
deeds eliminated through the ascetic practice (tapa) and with 
abstention from new kammic deeds, there do hot arise any more 
kammic deeds, which thus come to an end. With the cessation 
of kamma, suffering ceases. As suffering ceases, sensation also 
ceases. With the cessation of sensation, all suffering will have 
been eradicated.’ 


“O Nigantha, you experience intense and unbearable pain 
where you put forth strenuous effort in practising a teaching, and 
you do not experience intense and unbearable suffering when 
you put forth streneous effort in practising a teaching. While 
experiencing (this) intense and unbearable suffering through your 
own effort, through ignorance misunderstanding and severe be- 
wilderment, you hold this distorted belief. This individual expe- 
riences all kinds of pleasant sensation, unpleasant sensation and 
sensation that is neither pleasant nor unpleasant. All these sensation 





10 Devadaha Vagga 


are due to his actions (kamma) of the past. Therefore, with past 
deeds eliminated through the ascetic practice (tapa) and with 
abstention from new kammic deeds, there do not arise any more 
kammic deeds which thus come to an end. With the cessation of 
kamma, suffering ceases. As suffering ceases, sensation also 
ceases. With the cessation of sensation, all suffering will have 
been eradicated. Bhikkhus, I, who say these things, do not see 
in the Nigantha, any single reasonable doctrinal response (to 
what I say). 


‘a Bhikkhus, again I say this to Niganthas: “O 
Niganthas, what do you think of this? Is it possible to realize 
the wish, ‘Let the kamma that will bear result in the present 
existence change to kamma that will bear result in the next 
existence by exerting and striving.’?” The Nigantha ansewr, ‘It 
is not possible, Venerable Sir’. 


“I ask, “Is it possible to realize the wish, ‘Let the 
kamma that will bear result in the next existence change to 
kamma that will bear result in the preasant existence by exerting 
and striving.’?” The Nigantha answer, “It is not possible, Ven- 
erable Sir”. 


“IT ask, “O Niganthas, what do you think of this? Is it 
possible to realize the wish, ‘Let the kamma that will bear 
pleasant result change to the kamma that will bear unpleasant 
result by exerting and striving.’?” The Nigantha answer, “It 1s 
not possible, Venerable Sir’. 


“T ask, Is it possible to realize the wish, ‘Let the kamma 
that will bear, unpleasant result change to kamma that will bear 
pleasant result by exerting and striving?” The Nigantha answer, 
“It 1s not possible, Venerable Sir’. 


“IT ask, ‘O Niganthas, what do you think of this? Is it 
possible to realize the wish ‘Let the mature kamma that will bear 
result in the present existence change to immature kamma that 
will bear result in the next existence’ by exerting and striving?” 
The Niganthas answer, ‘It is not possible, Venerable Sir’. 





Devadaha Sutta 11 


“T ask, “Is it possible to realize the wish ‘Let the imma- 
ture kamma that will bear result in the next existence change, to 
mature kamma that will bear result in the present existence by 
exerting and striving?” The Niganthas answer, ‘It is not possible, 
Venerable Sir’. 


“T ask, ‘O Niganthas, what do you think of this? Is it 
possible to realize the wish ‘Let the kamma that will bear result 
existences change to the kamma that will bear result in few 
existences by exerting and striving?’ The Niganthas answer, ‘It 
is not possible, Venerable Sir’. 


“T ask, ‘Is it possible to realize the wish ‘Let the kamma 
that will bear result in few existences change to the kamma that 
will bear result many existences’ by exerting and striving?” The 
Niganthas answer, ‘It is not possible, Venerable Sir.’ 


“I ask, ‘O Niganthas, What do you think of this? Is it 
possible realize the wish ‘Let the kamma that will bear result 
change to the kamma that will not bear result’ by exerting and 
striving?” The Niganthas answer, ‘It is not possible, Venerable 
Sir’. 


“T ask, ‘Is it possible to realize the wish ‘Let the kamma 
that will not bear result change to the kamma that will bear 
result’ by exerting and striving?” The Niganthas answer, ‘It is 
not possible, Venerable Sir’. 


8. “O Niganthas, it is impossible to realize the wish 
‘Let the kamma that will bear result in the present existence 
change to the kamma that will bear result in the next existence. 
It is impossible to realize the wish, ‘Let the kamma that will 
bear result in the next existence change to the kamma that will 
bear result in the present existence’. It is impossible to realize the 
wish; ‘Let the kamma that will bear pleasant result’, change to 
the kamma that will bear unpleasant result’, by exerting and 
striving’. It is impossible to realize the wish ‘Let the kamma that 





12 Devadaha Vagga 


will bear unpleasant result change to the kamma that will bear 
pleasant result’, by exerting and striving? It is impossible to 
realize the wish ‘Let the mature kamma that will bear result in 
the present existence change to the immature kamma that will 
bear result in the next existence’ by exerting and striving. It 1s 
impossible to realize the wish ‘Let the immature kamma that will 
bear result in the next existence change to the mature kamma 
that will bear result in the present existence’, by exerting and 
striving. It is impossible to realize the wish, ‘Let the kamma that 
will bear result in many existences change to the kamma that 
will bear result in few existences’, by exerting and striving. It is 
impossible to realize the wish, ‘Let the kamma that will bear 
result in few existences,’ change to the kamma that will bear 
result in many existences by exerting and striving. It is 1mpos- 
sible to realize the wish, ‘Let the kamma that will bear result 
change to the kamma that will not bear result by exerting and 
striving. It is imp dssible to realize the wish, ‘Let the kamma that 
will not bear re: iit change to the kamma that will bear result’ by 
exerting and striving. Such being the impossibilities, the Niganthas 
hold that it is fruitless to exert and useless to strive. Bhikkhus, 
the ten schools of thought of the Niganthas who hold such 
beliefs on the basis of cause or condition and other schools of 
thought that imitate (the Niganthas) have been subjects to cen- 
sure.” 


9. “Bhikkhus, if beings experience pleasure or pain 
by reason of their past kamma, bhikkhus, the Niganthas must 
surely have comitted evil deeds in the past, seeing that they are 
indergoing in their present life, such intense and unbearable 
suffering (on account of severe ascetic practices)” 


“Bhikkhus, if beings experience pleasure or pain by 
reason of creation by one who holds sway (creator), bhikkhus, 
the Niganthas surely must have been created by an evil creator 
(one who holds sway over all beings), seeing that they are 
undergoing in this life such intense and unbearable suffering. 


Bhikkhus, if beings experience pleasure or pain by reason 
of their association with evil, bhikkhus, the Niganthas must be 


Devadaha Sutta 13 


associated with evil persons, seeing that they are undergoing in 
this life such intense and unbearable suffering. 


“Bhikkhus, if beings experience pleasure or pain by 
reason of their special lineage, bhikkkhus, Niganthas must surely 
be persons of low lineage, seeing that they are undergoing in 
this life such intense and unbearable suffering.” 


‘“Bhikkhus, if beings experience pleasure or pain by 
reason of making effort in this life, bhikkhus, Niganthas must 
surely be persons who make effort in this life, seeing that they 
are experiencing such intense and unbearable suffering.” 


“Bhikkhus, if beings experience pleasure or pain by 
reason of their past kamma, Niganthas are persons who deserve 
to be censured. If beings do not experience pleasure and pain by 
reason of their past kamma, Niganthas are (also) persons who 
deserve to be censured. 


“Bhikkhus, if being experience pleasure or pain by rea- 
son of creation by one who holds sway (creator), Niganthas 
deserve to be censured. If beings do not experience pleasure or 
pain by reason of creation by one who holds sway (creator), 
Niganthas (also) deserve to be censured.” 


“Bhikkhus, if beings experience pleasure or pain by 
reason of their association with evil, Niganthas deserve to be 
censured. If beings do not experience pleasure or pain by reason 
of their associaticn with evil, Niganthas (also) deserve to be 
censured. 


“Bhikkhus, if beings experience pleasure or pain by 
reason of linage, Niganthas deserve to be censured. If beings do 
not experience pleasure or pain by reason of linage, Niganthas 
(also) deserve to be censured. 


“Bhikkhus, if beings experience pleasure or pain by 
reason of making effort in this life, Niganthas deserve to be 
censured. If beings do not experience pleasure or pain by reason 
of making effort in this life, Niganthas (also) deserve to be 
censured.” 


14 Devadaha Vagga 


“Bhikkhus, the Niganthas hold such beliefs. The ten 
schools of thought of the Niganthas who hold such beliefs on 
the basis of cause or condition and other schools of thought that 
imitate (the Niganthas) have been subjected to censure. Bhikkhus, 
such exertion is fruitless and such effort is fruitless. 


10. Bhikkhus, how is profitable exertion how is prof- 
itable effort, made? Bhikkhus, in this Teaching a bhikkhu does 
not oppress the body that has not been subjected to oppression, 
does not give up lawful ease and comfort, does not covet such 
ease and comfort. That bhikkhu knows that by reason of strenu- 
ous effort, he is freed of the craving that is the course of 
suffering, or that by reason of development of equanimity he 1s 
freed of the craving that is the cause of suffering. The individual 
who puts forth strenuous effort, by reason of such strenuous 
effort, is freed from the craving that is the cause of suffering. In 
respect of this cause of suffering, that individual puts forth 
strenuous effort. The individual who exercises equanimity, by 
reason of the cd velopment of equanimity, is freed from craving 
that is the cause of suffering. In respect of this cause of 
suffering, that individual develops equanimity. The individual 
who puts forth strenuous effort is, by reason of strenuous effort, 
freed from the craving that is the cause of suffering. That 
suffering is destroyed for that individual. The individual who 
exercises equanimity, by reason of the development of equanim- 
ity, 18 freed from the craving that is the cause of suffering. That 
suffering is also destroyed for that individual. 


11. “For example, bhikkhus, a (certain) man has an 
tntense liking for a (certain) woman, has a strong mental attach- 
ment (to her), has a great desire (to her) and an intense regard 
(for her). This man sees the woman standing together with 
another man, talking together, laughing and smiling. Bhikkhus, 
what do you think of that? As he sees her standing, together 
with another man, talking together, laughing and smiling, isn't 
oo man affected by grief, lamentation, pain, distress and despair? 

. 7» Venerable Sir, the man is so effected because he has an 
xu ot for this woman, has a strong mental attachment (to her), 


Devadaha Sutta 15 


has a great desire (to her) and an intense regard (for her). For 
that reason, seeing that woman standing together with another 
man, talking together, laughing and smiling, he is affected by 
grief, lamentation, pain distress and despair’. 


Bhikkhus, that man later reflects, “I have had an intense 
liking for this woman, have a strong mental attachment (to her), 
have a great desire (to her) and an intense regard (for her). 
Seeing her standing together with another man, talking together, 
laughing and smiling, I am affected by grief, lamentation, pain 
distress and despair. It will be good if I renounce my desire and 
‘attachment to this woman.” That man renounces his desire and 
attachment to her. On a following occasion, he sees her standing 
together with another man, talking together, laughing and smil- 


ing. 


“Bhikkhus, what do you think of this? On seeing the 
woman standing together with another man, talking together, 
laughing and smiling, will the man in question be affected by 
grief, lamentation, pain, distress and despair?” No, Venerable Sir, 
he will not be so affected, because he is freed of attachment to 
that woman. That is why he will not be affected by grief, 
lamentation, pain, distress, and despair, though he sees that 
woman standing together with another man, talking together, 
laughing and smiling.’ 


“Similarly, bhikkhus, a bhikkhu does not oppress the 
body that has not been subjected to oppression, does not give up 
lawful ease or comfort and does not covet such ease or comfort. 
If this bhikkhus knows that “Because I put forth strenuous effort, 
by putting forth strenuous effort, I am freed of craving that is the 
cause of suffering, “or’ Because I exercise equanimity, by 
development of equanimity I am freed of craving that is the 
cause of suffering. The person who puts forth strenuous effort, 
by reason of such strenuous effort, he is freed from the craving 
that is the cause of suffering. That person puts forth strenuous 
effort to get rid of this cause of suffering. The person who 
exercises equanimity, by development of equanimity, 1s freed 
from the craving that is the cause of suffering. That person 
develops equanimity to get rid of this cause of suffering. The 


16 Devadaha Vagga 


person who puts forth strenuous effort, by reason of such 
strenuous effort, is freed from the craving that is the cause of 
suffering. That suffering is destroyed for that person. The person 
who exercises equanimity, by reason of the development of 
equanimity, is freed from the craving that is the cause of 
suffering. That suffering is also destroyed for that person. Bhikkhus, 
in this manner does profitable exertion, profitable effort, arse.” 


[2. “Again, bhikkhus, a bhikkhu reflects thus. For me 
who live at ease and comfort, demeritorious dhamma increase 
and, meritorious dhammas decrease. For me who put forth effort, 
to afflict the body, demeritorious dhammas decrease, and merito- 
rious dhammas increase. It will be good for me to try and afflict 
the body.” That bhikkhu tries to afflict his body. For the 
bhikkhu who tries to afflict the body, demeritorious dhammas 
decrease, and meritorious dhammas increase. In the future that 
bhikkhu does not try to afflict the body. Why? Because that 
bhikkhu has (already) tned to afflict the body to decrease 
demeritorious dhammas and increase meritious dhammas. For 
that bhikkhu the (desired) result 1s already accomplished. For that 
reason, in the future he does not try to afflict the body. 


“Bhikkhus, suppose an archer heats his arrow well with 
two fire brands to make it straight and fit for shooting. Bhikkhus, 
after the archer has heated well the arrow with two fire brands, 
made it straight and fit for shooting, that archer does not heat 
that arrow (again) wit the two fire-brands to make it straight and 
fit for shooting because he has on purpose heated the arrow well 
with the two fire brands to make it straight and fit for shooting 
and hus accomplished his purpose. For that reason he no longer 


heats the arrow with the two fire brands to make it straight and 
fit for shooting. 


“Bhikkhus, in the same manner. the bhikkhu reflects, 
‘For me who live at ease and comfort demeritorious dhammas 
Increase, meritious dhammas decrease. Fer me who trv to afflict 
the body demeritious dhammas decrease, meritorious dhammas 
increase. It will be good ior me to afflict the body. That bhikkhu 
tries to afflict the body. For the bhikkhu who tires to afflict the 


Devadaha Sutta 17 


body, demeritorious dhammas decrease, meritorious dhammas 
increase. That bhikkhu no longer tires to afflict the body, 
because he has afflicted the body to decrease demeritorious 
dhammas and increase meritorious dhammas and has already 
accomplished his purpose. Therefore he no longer tires to afflict 
the body. Bhikkhus, in this manner does profitable exertion, 
profitable effort, arise. 


13. “Again, bhikkhus, the Buddha has appeared in 
this world, “The Bhagava is worthy of special veneration 
(Araham), he truly comprehends all the dhammas by his own 
intellect and insight (Sammasambuddha); he possesses supreme 
knowledge and perfect practice of morality (Vijjacaranasampanna); 
he speaks only what is beneficial and true (Susata): he knows 
all the three lokas (Lokavidi); he is incomparable in taming 
those who deserve to be tamed (Anuttaropurisa dammasaratthi); 
he is the Teacher of devas and men (Satthadevamanussanami); 
he is the Enlightened One, knowing and teaching the Four 
Noble Truths (Buddha) and he is the Most Exalted (Bhagava).” 


Through Perfect Wisdom, he personally realizes the na- 
ture of the universe with its devas, Mara and brahmas, and also 
the world of human beings with it samanas and brahmanas, 
kings and men, and knowing it, he expounds on tit. 


That Buddha proclaims the dhamma which is excellent at 
the beginning, excellent at the middle and excellent at the end, 
with richness in meaning and words. He makes clear the com- 
pleteness and purity of the Noble Practice. 


A householder, or his son, or anyone belonging to any 
caste, listens to that dhamma. On hearing the dhamma he 
develops faith in this Tathagata. When faith is thus developed, 
he considers thus: ‘Confined is the life of a householder; it is a 
path laden with dust (of defilements). A samanas life is like an 
open plain. Difficult it is for a layman to pursue the Noble 
Practice in all its fullness, in all its purity, like a polished conch. 
Now, it were better for me to shave off my hair and beard, don 
the bark-dyed robe, renounce hearth and home, and become a 
samana leading the homeless life.’ 


18 Devadaha Vagga 


Afterwards, he gives up his wealth, great or small, leav- 
ing his relatives, be they few or be they many, shaves off his 
hair and beard, dons the bark-dyed robed, renounces hearth and 
home, and became a samana leading the homeless life. 


14. That person, having entered the Order, observes 
the precepts and the rule of life of bhikkhus. He abandons all 
thoughts of taking life and abstains from destruction of life, 
setting aside the stick and sword, ashame to do evil, he is 
compassionate and dwelt with solicitude for the welfare of all 
living beings. 


He abandons all thoughts of taking what is not given and 
abstains from taking what is not given. He accepts only what is 
given, wishing to receive only what is given. He establishes 
himself in purity by abstaining from committing theft. 


He abandons all thoughts of leading a life of unchastity 
and practises chastity, remaining virtuous and from sexual inter- 
course, the practice of lay people. 


He abandons all thoughts of telling lies and abstains from 
telling lies, speaking only the truth, combining truth with truth, 
remaining steadfast (in truth), trustworthy and not deceiving. 


He abandons all thoughts of slandering and abstains from 
slander. Hearing things from those people he does not relate 
them to these people to sow the seed of discord among them. 
Hearing things from those people he does not relate them to 
these people to sow the seed of discord among them. He 
reconciles those who are at variance. He encourages those who 
are in accord. He delights in unity, loves it and rejoices in it. He 
speaks to create harmony. 


He abandons all thoughts of speaking harshly and ab- 
stains from harsh speech. He speaks only blameless words, 
pleasing to the ear, affectionate, going to the heart, courteous, 
pleasing to many and heartening to many. 


He abandons all thoughts of talking frivolously and ab- 
stains from frivolous talk. His speech is appropriate to the 


Devadaha Sutta 19 


occassion, being truthful, beneficial, consistent with the Doctrine 
and the Discipline, memorable, timely and opportune with rea- 
sons, confines within limits and conducive to welfare.’ 


He abstains from destroying all seeds and vegetation. He 
takes only one meal a day, not taking food at night and fasting 
after mid-day. 


He abstains from, dancing, singing, enjoying music and 
watching (entertainments) that is stumbling block to the attain- 
ment of morality. 


He abstains from wearing flowers, using perfumes and 
anointing with unguents. 


He abstains from the use of high and luxurious beds and 
seats. 


He abstains from the acceptance of gold and silver. 
He abstains from the acceptance of un:.x0ked cereals. 
He abstains from the acceptance of uncooked meat. 
He abstains from the acceptance of women and maid 
ens. 
He abstains from the acceptance of male and female 
slaves. 
He abstains from the acceptance of goats and sheep. 
He abstains from the acceptance of chickens and pigs. 
He abstains from the acceptance of elephant, cattle, 
horses and mares. 
He abstains from the acceptance of cultivated and 
uncultivated land. 
He abstains from acting as messenger or courier. 
He abstains from buying and selling. 
He abstains from using false weights and measures and 
counterfeits. 
He abstains from such dishonest practices as bribery, 
cheating and fraud. 

He abstains from maiming, murdering, hold- 
ing persons in captivity, committing highway rob- 
bery, plundering villages and engaging in dacoity. 





0 Devadaha Vagga 


He remains contended with robes just sufficient to protect 
his body and with food just sufficient to sustain him. Whenever 
he goes, he carries with him only his requisites. Just as a winged 
bird, wherever it flies, flies only with his burden of wings, so 
too he is contented with his robes that protects his body and 
with the food that sustains him, wherever he goes he properly 
carries with him only his requisites. Thus fully equipped with 
this group of noble morality, he enjoys blameless happiness 
within himself. 


15. | Whenever he sees a visible object with the eye, 
he does not take in its characteristics (such as male or female), 
nor its secondary details (such as expression or behaviour). If the 
faculty of sight is left unguarded, such depraved states of mind 
as covetousness and dissatisfaction stemming from that will 
overpower him as he fails to control his senses. So he applies 
himself to the task of restraining his faculty of mind, keeps 
watch on it, ane gains control over it. 


Whenever he hears a sound with the ear ...p... 
Whenever he smells an odour with the nose ...p... 
Whenever he tastes a flavour with the tongue ...p... 
Whenever he makes contect with the body ...p... 


Whenever he cognizes a mind-object with the mind, he 
does not take in its characteristics (such as pleasing or unpleas- 
ing), nor its secondary details. If the faculty of mind is left 
unguarded, such depraved states of mind as covetousness and 
disatisfaction stemming from that will overpower him as he fails 
to control his senses. So he applies himself to the task restraining 
his faculty of mind, keeps watch on it, and gains control over it. 


And he, endowed with this noble control of the sense 


faculties, enjoys within himself happiness unalloyed (with defile- 
ments of the mind). 


He keeps himself completely aware, in moving forward 
or back, keeps himself completely aware, in looking forward or 
sideways; keeps himself completely aware, in bending or stretch- 
ing his limbs; keeps himself completely aware, in carrying or 
wearing the great robe (i.e., double layered robe) alms-bowl and 


Devadaha Sutta 21 


other two robes; keeps himself completely aware, in eating, 
drinking, chewing and savouring (food and beverages); keeps 
himself completely aware, in urinating and defecating; keeps 
himself completely aware, in walking, standing, sitting, falling 
asleep, waking, speaking and observing silence. 


16. Then he, endowed with this noble group of moral 
precepts, this noble contentedness, this noble self-control, and 
this noble mindfulness and clear comprehension, chooses for 
habitation a lonely spot in the woods or at the foot of a tree or 
on a hillside, or in a gully, or in a mountain cave, or in a 
cemetery, or in a thicket, or on an open plain, or on a heap of 
straw. 


Returning from the round of alms and having had his 
meal, he sits down cross-legged and upright and established 
mindfulness in meditation. Then he disassocates himself from 
coveting the world (1.e., of the five aggregates which are the 
objects of Clinging) and abides with his mind free from covet- 
ousness, thereby cleansing himself of covetousness altogether. He 
disassociates himself from ill will, abides with his mind free from 
ill will and develops goodwill towards all living beings, thereby 
cleansing himself of il] will altogether. He disassociates himself 
from sloth and torpor, abides with his mind free from sloth and 
torpor with clear perception, mindfulness and comprehension, 
thereby cleansing himself of sloth and torpor altogether. He 
disassociates himself from restlessness and worry and abides with 
his mind in calmness and develops inner peace, thereby cleans- 
ing myself of restlessness and worry altogether. He disassociates 
himself from doubt, abides with his mind free from doubt, and 
does not waver (in his faith) in meritorious dhammas, thereby 
cleansing himself of doubt altogether. 


Having got rid of these five hindrances, (nivaranas) 
that cause defilement of the mind and the weakening of wisdom, 
and having become detached from sensual pleasures and 


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#49 O Propagation of the Sasans 
Knha-Aye, Yangon 


22 Devadaha Vagga 


demeritorious factor, he enters upon and abides in the first jhana 
which has initial application of mind (vitakka) and sustained 
application of mind (vicara) and which has delightful satisfaction 
(piti) and bliss (suka) born of detachment from the hindrances 
(nivaranas). Bhikkhus, in this manner arise beneficial exertion 
and beneficial effort. 


Bhikkkhus, that bhikkhu having got rid of vitakka and 
vicara, enters upon and abides in the second jhana, with internal 
tranquillity, with enhancement of one-pointness of mind, devoid 
of vitakka and vicara, but with piti and sukha born of concen- 
tration. Bhikkhus, in this manner arise beneficial exertion and 
beneficial effort. 


Bhikkhus, that bhikkhu, having piti, dwells in equanimity 
with mindfulness and clear comprehension and experiences sukha 
in mind and body. He achieves and remains in the third jhana, 
that which cause, a person who attains it to be praised by the 
Arlyas as one Who has equanimity and mindfulness, one who 
abides in sukha. Bhikkhus, in this manner arise beneficial exer- 
tion and beneficial effort. 


Bhikkhus, that bhikkhu, having got rid of both pain and 
pleasure, and by the previous disappearance of sadness and 
gladness, achieves and remains in the forth jhana, without pain 
and pleasure, a state of equanimity and absolute purity of 
mindfulness. That bhikkhu abides in the purity of mind suffused 
in his body. There is no place in his body which is not suffused 


with it. Bhikkhus, in this manner arise beneficial exertion and 
beneficial effort. 


17. When the concentrated mind has thus become 
purified, pellucid, unblemished, undefiled, malleable, pliable, firm 
and imperturbable, that bhikkhu directs and inclines his mind to 
knowledge of past existences (Pubbenivadsanussati Nana). He 


recollects many and varied existences of the past. And what 
does he recollect? 


“He recollects one past existence, or two, or three, or 
‘Jur, Or five, or ten, or twenty, or thirty, or fourty, or fifty, or 


Devadaha Sutta 23 


a hundred, a thousand, a hundred thousand existences, or many 
hundred, many thousand, many hundred thousand existences, or 
existences in many cycles of dissolution, or in many cycles of 
development, or in many cycles of the rounds of dissolution and 
development, in this way: ‘In that past existence I was known 
by such a name. I was into such a family. I was of such an 
appearance. J was thus nourished. I enjoyed pleasure thus. I 
suffered pain thus. My life span was such. I died in that 
existence. Then I was born in another existence. In that (new) 
existence, I was known by such a name. I was born into such 
a family. I was of such an appearance. I was thus nourished. I 
enjoyed pleasure thus. I suffered pain thus. My life-span was 
such. I died, in that existence. Then I was born in this existence, 
In this way he recollects many and varied and past existences, 
together with their characteristics and related facts (such as 
names and clans). Bhikkhus, in this manner too arise beneficial 
exertions and beneficial efforts. 


18. | When the concentrated mind has thus become 
purified, pellucid, unblemished, undefiled, melleable, pliable, firm 
and imperturbable, that bhikkhu directs and inclines his mind to 
knowledge of the passing away and arising of beings (cutupapata 
fiana). With the divine power of sight of men, he sees beings in 
the process of passing away and also of arising, inferior or 
superior beings, beautiful or ugly beings, beings with good or 
bad destinations. He knows beings arising according to their 
own kamma-actions. 


“Friends! These beings were full of evil committed bodily, 
verbally and mentally. They maligned the Ariyas, held wrong 
views and performed actions according to these wrong views. 
After death and dessolution of their bodies, they reappeared in 
the wretched destinations (duggati), in miserable existances (apaya), 
states of ruin (vinipata), realms of continuous suffering (niraya). 
But, friends, there were also beings who were endowed with 
goodness done bodily,a verbally and mentally. They did not 
malign the Ariyas, held right views and performed actions | 
according to right views. After death and dessolution of their 
bodies, they reappeared in good destinations, the happy world of 
devas.” 





24 Devadaha Vagga 


Thus with the divine power of sight which is extermely 
clear, surpassing the sight of men, this bhikkhu sees beings in 
the process of passing away and also of arising, inferior or 
superior beings, beautiful of ugly beings, beings with good or 
bad destinations and beings arising according to their own 
kamma-actions. Bhikkhus, in this manner too arise beneficial 
exertions and beneficial efforts. 


19. When the concentrated mind has thus become 
purified, pellucid, unblemished, undefiled, malleable, pliable, firm 
and imperturbable, that bhikkhu directs and inclines his mind to 
knowledge of th extinction of moral intoxicants (asavakkhaya 
nana). Then he truly understands dukkha as it really is, the 
cause of dukkha as it really is, the cessation of dukkha as it 
really is, and the way leading to the cessation of dukkha as it 
really is. He also truly understands the asavas as they really are, 
the cause of the asavas as they really are, the cessation of the 
dsavas as they really are, and the way leading to the cessation 
of asavas as they really are. The mind of that bhikkhu who thus 
knows and thus sees it liberated from the moral intoxicant of 
sensual pleasures and sensuous realms (kamdasava), the moral 
intoxicant of hankering after (better) existence (bhavadsava), and 
the moral intoxicant of ignorance (of the Four Noble Truths) 
(avijjasava). When thus liberated, the knowledge of the liberation 
arises (in him). He knows that rebirth is no more (for him) that 
he has lived the life of Purity, that what he has to do (for the 
realization of Magga) has been done, and that he has nothing 
more to do (for such realization). Bhikkhus, in this manner too 
arise beneficial exertion and beneficial efforts. Bhikkhus, the 
Tathagatas hold this view. Bhikkhus, to the Tathagatas who 
hold this view, these are the ten causes that are praise worthy. 


20. “If beings experience happiness and suffering ow- 
ing to their past deeds, bhikkhus, the Tathagata must surely have 
done good deeds in the past seeing that he is in enjoyment of 
happiness in this life, happiness that is free from the (dsavas). 


“Bhikkhus, if beings experience happiness and suffering 
owing to the creation of the one who holds sway (creator), 
bhikkhus the Tathagatas must surely have been created by a 


Devadaha Sutta 95 


benevolent creator, seeing that he is in enjoyment in this life, of 
happiness that is free from the (asavas). 


“Bhikkhus, if beings experience pleasure and pain owing 
to the principle of permanence, bhikkhus the Tathagata surely 
must be one endowed with the noble principle of permanence, 
seeing that he is in enjoyment in this life, of happiness that is 
free from the (asavas). 


“Bhikkhus, if beings experience pleasure and pain by 
reason of their special lineage, bhikkhus, the Tathagata surely 
must be of noble lineage, seeing that he 1s in enjoyment in this 
life, of happiness that is free from the (asavas). 


“Bhikkhus, if beings experience pleasure and pain in this 
life by reason of making effort, bhikkhus, the Tathagata surely 
must be one making noble effort in this life, seeing that he is in 
enjoyment of hapiness that is free from the (asavas). 


“Bhikkhus, if beings experience pleasure and pain by 
reason of their past kamma, the Tathagata should be praised. If 
beings do not experience pleasure and pain by reason of their 
past kamma, the Tathagata should be praised. Bhikkhus, if 
beings expreience pleasure and pain by reason of the creation of 
the one who holds sway (creator), the Tathagata should be 
praised. If beings do not experience pleasure and pain by reason 
of the one who holds sway (creator), the Tathagata should be 
praised. Bhikkhus, if beings experience pleasure and pain by 
reason of the principle of permanency, the Tathagata should be 
praised. If beings experience pleasure and pain by reason of the 
principle of permanency, the Tathagata should be praised. Bhikkhus, 
if being experience pleasure and pain by reason of their special 
lineage, the Tathagata should be praised. If beings, bhikkhus, do 
not experience pleasure and pain by reason of their special 
lineage, the Tathagata should be praised. Bhikkhus, if beings 
experience pleasure and pain by reason of making effort in this 
life, the Tathagata should be praised. If beings do not experience 
pleasure and pain by reason of making effort in this life, the 
Tathagata should be praised. Bhikkhus, the Tathagata hold this 
view. Bhikkhus, the Tathagatas who hold this view,these are the 
ten causes that are worthy of praise. 


Thus said the Bhagava. And the bhikkhus were delighted 
and they rejoiced in his words. 


End of Devadaha Sutta, 
the First in this Vagga. 





27. PANCATTAYA SUTTA 
Discourse on Five or Three Views of Atta 
21). Thus have J] heard. 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika of Savatthi. Then the Bhagava addressed 
the bhikkhus, saying “O Bhikkhus” and they replied to him 
“Venerable Sir’. The Bhagava said thus: 


“Bhikkhus, there are some samanas and brahmanas who 
speculate on the future and hold a belief about the future. (These 
persons) talk and discourse a lot about (their) wrong view 
concerning the future. Some (of them) say: ‘Self has perception 
and is permanent after death’. Some say: ‘Self has no perception 
and is permanent after death’. Some say: ‘Self neither has 
perception nor has no perception, it 1s permanent after death.’ 
Again, some speak of the freedom from annihilation.or dissolu- 
tion of manifest beings. Again, some speak of (the existence of) 
mundane Nibbana in the present existence. They speak of the 
permanency after death of the manifest self. Again, some speak 
of the freedom from annihilation and dissolution of manifest 
being. Some speak of Nibbana in the present existence. These 
views thus, having been five. become three; having been three, 
become five. This in brief is the exposition of the three fives. 


Zz. “Bhikkhus, in this context, those samanas and 
brahmanas say that self has perception and is permanent after 
death. These samanas and brahmanas say that self has corpore- 
ality and perception and is permanent after death. Those samanas 
and brahmanas say that self has mind has perception, and is 
permanent after death. Those samanas and brahmanas say that 
self has corporeality, that it has mind, that it has perception, and 
that it 1s permanent after death. Those samanas and brahmanas 
say that self has corporeality, nor has mind, (but) it has percep- 
tion and 1s permanent after death. Those samanas and brahmanas say 
that self has a single perception (ekalta safifia), that it has perception 


Paficattaya Sutta 27 


and is permanent after death. Those samanas and brahmanas say 
that self has diverse perception, that 1s has perception and is 
permanent after death. Those samanas and bramanas say that 
self has small perception, that it has perception and 1s permanent 
after death. Those samanas and brahmanas say that self has 
immeasurable perception, that it has perception and is permanent 
after death. 


‘Again, some persons say that in some individuals who 
have gone beyond the seven kinds of perception, their con- 
sciousness meditation device (Vinnana-kasina) 1s immeasurable 
and imperturbable. Bhikkhus, the Tathagata knows this mistaken 
belief by means of (my) super normal knowledge (insight). 
Those samanas and brahmanas say that self has perception and 
is permanent after death. Those samanas and brahmanas say that 
self has corporeality and perception and is permanent after death. 
Those samanas and brahmanas say that self has mind and has 
perception and is permanent after death. T:.0se samanas and 
brahmanas say that self has corporeality has mind, has percep- 
tion and is permanent after death. Those samanas and brahmanas 
say that self neither has corporeality or mind, but has perception 
and is permanent after death. Those samanas and brahmanas 
declare that self has a single perception, that it has perception 
and is permanent after death. Those samanas and brahmanas that 
self has a diverse of perception, that it has perception and is 
permanent after death. Those brahmanas and brahmanas say that 
self has a diverse perception, that it has perception and is 
permanent after death. Those samanas and brahmanas say that 
self has small perception, that it has perception and 1s permanent 
after death. Those samanas and brahmanas has immeasurable 
perception, has perception and is permanent after death. 


Again, in respect of the perception that has corporeality, 
or that has mind, or that is single or that is diverse, it should be 
said that they are free from defilements, that they are lofty, that 
they are supreme, or that they are incomparably lofty. Some say 
that the jhanic consciousness of the plane of nothingness 
(akificafifidyatanajhana) attained by meditation on nothingness 1s 
immeasurable and imperturbable. As all these perceptions are 
conditioned, they are gross. In fact, there certainly is Nibbana 


28 Devadaha Vagga 


where all conditioned dhammas have ceased. Knowing that this 
Nibbana exists, and contemplating the release from conditioned 
dhammas that Nibbana is, the Tathagata transcends the condi- 
tioned dhammas. (Sankharas) 


23. Bhikkhus, concerning these (eight) views (based) on 
perceptionlessness, some samanas and brahmanas say that self 
has no perception and is permanent after death. Those samanas 
and brahmanas say that self has corporeality but not perception 
and is permanent after death. Those samanas and brahmanas say 
that self has corporeality but no perception and is permanent 
after death. Those Samanas and brahmanas say that self has 
corporeality, that it has mind but not perception and is permanent 
after death. Those samanas and brahmanas say that self has 
neither corporeality nor mind, nor perception and is permanent 
after death. Bhikkhus, by these words, those samanas and brahmanas 
say that self has perception and that it is permanent after death. 


Some pe. sons repudiate these persons. Why? Because 
perception is lixe a disease, like an abscess, like a barb and 
because to have no perception, is tranquil and lofty. Bhikkhus, 
the Tathagata knows this view with his supernormal knowledge 
(insight). Some samanas and brahmanas say that self has no 
perception and is permanent after death. Those samanas and 
brahmanas say that self has corporeality, but not perception, and 
that 1{ 1s permanent after death. Those samanas and brahmanas 
say that self has corporeality and has mind but that it has no 
perception and that it is permanent after death. Those samanas 
and brahmanas say that self neither has corporealtiy nor mind 
nor perception and that it is pefmanent after death. 


‘“Bhikkhus, if any samanas or brahmanas were to Say, ‘I 
shall declare, excluding corporeality, sensation, perception, voli- 
tional activities and consciousness, (that there is) a coming into 
being (through birth) a going away (through death) passing 
away, Spontaneous birth, growth, maturity, expansion.’ There is 
no reason for such a declaration. This conditioned dhamma, 
being subject to conditioning, is gross. In fact there certainly is 
Nibbana where all conditioned dhamma have ceased (are no 
more). Knowing that this Nibbana exists, contemplating the 
release from conditioned dhammas that Nibbana is, the Tathagata 
transcends the conditioned dhammas. (Sankharas). 


Pancattaya Sutta 29 


24.  “Bhikkhus, in respect of these (eight) views based 
on neither perception nor non-perception, some samanas and 
brahmanas say that self has no gross perception but has fine 
(subtle) perception, and that it is permanent after death. Those 
samanas and brahmanas say that self has corporeality that it has 
no gross perception but has fine (subtle) perception, and that it 
is permanent after death. Those samanas and brahmanas say that 
self has corporeality that it has no gross perception but has fine 
(subtle) perception, and that it is permanent after death. Those 
samanas and brahmanas say that self has mind, that it has mind, 
that it has no gross perception but has fine (subtle) perception, 
and it is permanent after death. Those samanas and brahmanas 
say that self neither has corporeality nor has mind, that is has no 
gross perception but has fine (subtle) perception, and that is 
permanent after death. 


“Bhikkhus, in this context, some saman«. and brahmanas 
say that self has perception and 1s permanent after death. Some 
persons repudiate these persons. Some samanas and brahmanas 
say that self has no perception and that it is permanent after 
death. Some persons repudiate these persons. Why? Because 
perception is like a disease, like an abscess, like a barb and 
because to have no perception is to have no gross perception 
which breeds uncertainty, but to have only fine (subtle) percep- 
tion, 18 trnaquil and lofty. Bhikkhus, the Tathagata knows this 
view through his supernormal knowledge (insight). Those..samanas 
and brahmanas say that self has no gross perception but only 
fine (subtle) perception, that it 1s permanent after death. Those 
samana and brahmana say that self has corporeality, but no 
gross perception; only fine perception and that it is permanent 
after death. Those samanas and brahmanas say that self has 
mind, no gross perception but only fine perception and that it is 
permanent after death. Those samanas and brahmanas say that 
self has corporeality, has mind has no gross perception but only 
fine perception, and that it is permanent after death. Those 
samanas and brahmanas say that self has corporeality, has mind 
has no gross perception but only fine perception, and that it 1s 





30 Devadaha Vagga 


parmanent after death. Those samanas and brahmanas say nel- 
ther has corporeality nor mind, has no gross perception but only 
fine perception, and that it is permanent after death. 


“Bhikkhus, some samanas and brahmanas say the accom- 
plishment of the jhana of the sphere of neither perception nor 
non-perception merely through knowledge of the gross volitional 
activity of what is seen, heard experienced and perceived. Bhikkhus, 
it should be said that the jhana of the sphere of neither percep- 
tion nor non-perception is destroyed by its (very) accomplish- 
ment. Bhikkhus, it should not be said that jhana of the sphere 
of neither perception nor non-perception reaches the state of 
gross volitional activity. Bhikkhus, it should be said that (hana 
of the) neither perception nor non-perception reaches (the state 
of) fine volitional activity. That volitional activity being subject 
to conditioning 1s gross. In fact, there certainly is Nibbana where 
all conditioned d' ammas have ceased (are no more). Knowing 
that this Nibbana exists, and contemplating the release from 
conditioned dhammas that Nibbana 1s, the Tathagata transcends 
the conditioned dhammas. (Sankharas). 


25. | Bhikkhus, with regard to the seven annihilationist 
views the samanas and brahmnas declare the freedom from 
annihilation and dissolution of a manifest being. Bhikkhus in this 
context, some samanas and brahmanas say that self has percep- 
tion and that it is permanent after death. Some persons repudiate 
those persons. Some ‘samanas and brahmanas say that self has 
no perception and that it 1s permanent after death. Some persons 
repudiate those person. Those samanas and brahmanas say that 
self has no gross perception, it has only fine (subtle) perception, 
and that it 1s permanent after death. Some persons repudiate 
those persons. Why? Because all these samanas and brahmanas 
say ‘It will happen thus in the next life, it will happen thus in 
the next life’, being obsessed with rebirth after death. 


“For example like a trader on a trading trip reflecting, 
‘This much profit (gain) will accrue to me here, this much gain 


Pancattaya Sutta 31 


will I obtain from the mechandise, similarly the samanas and 
brahmanas think, (we) will come into being in the hereafter (we) 
will come into being thus in the hereafter. Bhikkhus, the Tathagata 
knows this view with his supernormal knowledge (insight). 


Some samanas and brahmanas declare the freedom from 
annihilation and dissolution of a manifest being. These samanas 
and brahmanas being afraid of and disgusted with the body, 
(nevertheless) always runs after the body, always revolve round 
the body (sakkaya). For example, like a dog tied firmly to a post 
or stake with a leash always running to that post or revolving 
round it, these samanas and brahmanas being afraid of and 
disgusted with the body, always runs after it, always revolve 
round it. That volitional activity being conditioned, is gross. In 
fact there certainly 1s Nibbana where all conditioned dhammas 
have ceased (are no more). Knowing that this Nibbana exists, 
and contemplating the release from conditioned dhammas that 
Nibbana is, the Tathagata transcends the conditioned dhammas. 


26. ‘“‘Bhikkhus, there are some samanas and brahmanas 
who speculate on the hereafter and who are attached into their 
views. These persons teach their various wrong views based on 
attachment to the hereafter.- All those samanas and brahmanas 
talk about these five things or one out of these five: 


ZF. ‘“Bhikkhus, there are some samanas and brahmanas 
who speculate on the past and who are attached in these views 
to the past. These persons teach their various wrong view based 
on the past. Some say and teach that ‘Atta or Loka is perma- 
nent’. Only this view is right; any other view is vain. Some say 
and teach, ‘Atta or Loka is not permanent’. Only this view is 
right, any other view is vain. Some say and teach, ‘Atta or Loka 
is both permanent and not permanent.’ Only this view is right 
any other view is vain. Some say and teach, ‘Atta or Loka 1s 
neither permanent nor not permanent. Only this view is right, 
any other view is vain’. Some say and teach, ‘Atta or Loka is 
finite. Only this view is right, any other view is vain.’ Some say 
and teach, ‘Atta or Loka is infinite. Only this view is right, any 





32 Devadaha Vagga 


other view is vain’. Some say and teach, ‘Atta or loka is both 
finite and infinite. Only this view is right, any other view 1s 
vain’. Some say and teach, ‘Atta or Loka is neither finite nor 
infinite. Only this view is nght,any other view is vain’.Some say 
and teach ‘Atta or Loka has only a single perception. Only this 
view is right, any other view is vain’. Some say and teach, “Atta 
or Loka has a diverse perception. Only this view is right, any 
other view is vain’. Some say and teach, ‘Atta or Loka has 
small perception, only this view is nght, any other view is vain’. 
Some say and teach, ‘Atta or Loka has immeasurable perception. 
Only this view is right, any other view 1s.vain’. Some say and 
teach, ‘Atta or Loka has indeed happiness. Only this view is 
right any other view is vain’. Some say and teach, “Atta or Loka 
has indeed suffering. Only this view is right, any other view 1s 
vain’. Some say and teach, ‘Atta or Loka has happiness as well 
as suffering. Only this view is right, any other view is vain’. 
Some say and teach, ‘Atta or Loka is neither suffering nor 
happiness. Only this view right, any other view 1s vain’. 


28. Bhikkhus, for those samanas and brahmanas who 
are in the habit of saying and holding the view, ‘Atta or Loka 
is permanent, only this view is right, any other view is vain,’ 
without convition, without linking, without hearsay, without in- 
vestigation, without steady contemplation of a view and satisfac- 
tion with it, there is no possibility of the arising of pure 
(vipassananana). In the absence of pure vipasananana, even if 
those samanas and brahmanas come into belief and comprehen- 
sion of that view, that nana must be said to be mere clinging. 
That volitional activity being conditioned, 1s gross. In fact, there 
certainly is Nibbana when all conditioned dhammas have ceased. 
Knowing that this Nibbana exists, and contemplating the release 
from conditioned dhammas that Nibbana is, the Tathagata tran- 
scends the conditioned dhammas. 


29. Bhikkhus, there are those samanas and brahmanas 
who are in the habit of saying and holding the view, “Atta or 
Loka world is not permanent. Only this view is right, any other 


Pancattaya Sutta 33 


view is vain ...p... . Atta or Loka is permanent as well as 
impermanent, Atta or Loka is neither permanent nor not perma- 
nent, Atta or Loka is finite, Atta or Loka is infinite, Atta or 
Loka is finite as well as infinite, Atta or Loka is neither finite 
nor infinite, Atta or Loka has a single perception, Atta or Loka 
has diverse perception, Atta or Loka has small perception, Atta 
or Loka has immeasurable perception. Atta or Loka indeed has 
happiness, Atta or Loka indeed has suffering, Atta or Loka has 
happiness as well as suffering, Atta or Loka is neither suffering 
nor happiness, only this view is right, any other view is vain.” 
without convition, without liking, without hearsay, without inves- 
tigation, without steady contemplation of a view and satisfaction 
with it, there is no likelihood of the arising of pure (vipassana 
nana). 

“Bhikkhus, 1n the absence of pure vipassana nana even 
if those samanas and brahmanas come into belief for compre- 
hension of that view, that nana must be said to be mere 
clinging. That volitional activity, being conditioned, is gross. In 
fact, there certainly is Nibbana where all conditioned dhammas 
have ceased (are no more). Knowing that this Nibbana exists, 
and contemplating the release from conditioned dhammas that 
Nibbana is, the Tathagata transcends the conditioned dhammas. 
(sankharas). 


30. “Bhikkhus, in this world, some samanas and 
brahamnas, by reason of abandoning their view as to the past 
and by reason of abandoning their view as to the future, by 
reason of abandoning all the fetters associated with sense desire 
attain to and abides in (the first and second) jhana (mental 
absorption) which is characterised by joy through freedom from 
the hindrances. Such a one so abides, reflecting ‘Such abiding is 
tranquil and lofty’. For that person hindrances cease, the first and 
second jhana characterised by joy also cease. When for that 
person, hindrances cease, the first and second jhana characterised 
by joy also cease, he undergoes mental suffering (domanassa). 
The cessation of mental suffering gives rise to the first and 
second jhana that 1s characterised by joy through*freedom from 
the hindrances. 





34 Devadaha Vagga 


“Bhikkhus, just as a place (spot) from which shade has 
departed is pervaded with the sun's heat and a place (spot) from 
which the sun's heat has departed is pervaded with shade, so 
also the cessation of the first and second jhana which 1s associ- 
ated with joy through freedom from the hindrances, causes 
mental suffering. The cessation of mental suffering gives rise to 
the first and second jhana that 1s chracterised by joy through 
freedom from the hindrances. Bhikkhus, the Tathagata knows 
this. 


Bhikkhus, these samanas and brahmanas their view as to 
the past and their view as to the future and by reason of 
abandoning all the fetters associated with sense desires, attain to 
and abide in the first and second jhana which 1s characterised by 
joy through freedom from the hindrances. Such a one so abides 
reflecting ‘Such abiding is tranquil and lofty.’ For that person 
hindrances cease, the first and second jhana characterised by joy 
also cease. When, hindrances cease the first and second jhana 
characterised by joy also cease, he undergoes mental suffering. 
The cessation of mental suffering gives rise to the first and 
second jhana that is characterised by joy through freedom from 
the hindrances. Such arising, being conditioned is gross. In fact, 
there certainly is Nibbana where all conditioned dhamma have 
ceased. Knowing that this Nibbana exists, and contemplating the 
release from conditioned dhammas that Nibbana 1s, the Tathagata 
transcends the conditioned dhammas (sankharas). 


31. Bhikkhus, in this world some samanas and 
brahmanas, by reason of abandoning there view as to the past 
and by reason of abandoning their view as to the future, by 
reason of abandoning all the fetters of sense desire, by reason of 
transcending the first and second jhana that have joy through 
freedom from the hindrances, attain to an abide in the 4misa-free 
happiness of the third jhana. They abide reflecting, “Attaining to 
and abiding in this 4misa-free happiness of the third jhanas, 1s 
tranquil and lofty. For that person who attains to and abides in 
the amisa-free happiness of the third jhana ceases. Because of 


Pancattaya Sutta 35 


the cessation of the 4amisa-free happiness of the third jhana, the 
first and second jhanas that have joy through freedom from the 
fetters, arise. Becacuse of the cessation of the first and second 
jhana that have joy through freedom from the hindrances the 
amisa-free happiness of the third jhana arises. 


“Bhikkhus, for example just as a place (spot) from which 
shade has departed is pervaded with the sun's heat and a place 
(spot) from which the sun's heat has departed is pervaded with 
shade, in the same manner, with the cessation of the amisa-free 
third jhana, arise the first and second jhanas that have joy 
through freedom from the hindrances. With the cessation of the 
first and second jhana, spiritual happiness (free from Amisa) 
arises, Bhikkhus, the Tathagata knows this. 


“This samana and brahnana by reason of abandoning his 
view as to the past and as to the future a.d by reason of 
abandoning all the fetters associated with sense-desires, and by 
reason of transcending the first arid second jhanas that have joy 
(piti) that comes about through freedom from the hindrances, 
attains to and abides in the amisa-free happiness of the third 
jhana. He so abides, reflecting ‘This attaining to and abiding in 
the amisa-free happiness of the third jhana is tranquil and lofty. 
For this person, the amisa-free happiness of the third jhana 
ceases. When the Amisa-free happiness of the third jhana ceases, 
the first and second jhanas that have joy (piti) that comes about 
through freedom from the hindrances, arise. Because of the 
cessation of the first and second jhanas that have joy (piti) that 
comes about through cessation of the hindrances, the amisa-free 
happiness of the third jhana arises. 


Such arising, being conditioned is gross. In fact, there 
certainly is Nibbana, where all conditioned dhammas have ceased. 
Knowing that this Nibbana exists, and contemplating the release 
from conditioned dhammas that Nibbana is, the Tathagata tran- 
scends the conditioned dhammas (sankharas). 





36 Devadaha Vagga 


32. Bhikkhus, in this world, some samanas and 
brahmanas_ by reason of abandoning their view as to the past 
and as to the future, by reason of abandoning all the fetters of 
sense desires, by reason of transcending the first and second 
jhanas that have joy that comes, about through cessation of the 
hindrances and by reason of transcending the amisa-free happi- 
ness of the third jhina, attain to and abide in the fourth jhana 
that has feeling that is neither pleasant nor unpleasant (upekkha). 
They abide reflecting thus: “It is tranquil and lofty to attain to 
and abide in the fourth jhana that has feeling that is neither 
pleasant nor unpleasant”. For that person, the fourth jhana that 
has feeling that is neither pleasant for unpleasant, ceases. Be- 
cause of the cessation of the fourth jhana that-has feeling that is 
neither pleasant nor unpleasant, amisa-free third jhana arises. 
Because of the cessation of the amisa-free third jhana, the fourth 
jhana that has feeling that is neither pleasant nor unpleasant 
arises. 


Bhikkhus, for example, just as a place (spot) from which 
shade has :departed is pervaded with the sun's heat and a place 
(spot) from which the sun's heat has departed is pervaded with 
shade, similarly, because of the cessation of the fourth jhana that 
has feeling that is neither pleasant nor unpleasant, amisa-free 
happiness of the third jhana arises. Because of the cessation of 
the Amisa-free happiness of the third jhana, the fourth jhana that 
has feeling that 1s neither pleasant nor unpleasant, arises. Bhikkhus, 
the Tathagata knows this. 


This samana and brahmana, by reason of abandoning his 
view as to the past and as to the future, by reason of abandon- 
ing all the fetters of sense-desire and by reason of transcending 
the first and’ second ‘jhanas that have joy that comes about 
through freedom from the hindrances, by reason of transcending 
the Amisa-free happiness of the third jhana, attains to and abides 
in the fourth jhana that has feeling that is neither pleasant nor 
unpleasant. He abides reflecting thus: “To attain to and abide in 





Pancattaya Sutta’ _ a 


the fourth jhana that has feeling that is neither pleasant nor 
unpleasant, is tranquil and lofty”. For that person the fourth 
jhana that has feeling that is neithr pleasant nor unpleasant, 
ceases. Because of the cessation of the fourth jhana that has 
feeling that is neither pleasant nor unpleasant, the Amisa-free 
happiness of the third jhana arises. Because of the cessation of 
the amisa-iree happiness of the third jhana, the fourth jhana that 
has feeling that is neither pleasant nor Snpleasant, arises. Such 
arising, being : conditioned, is gross. In fact, there certainly is 
Nibbana where all conditioned dhammas have ceased. Knowing 
that this Nibbdnas exists, and contemplating the release from 
conditioned dhammas that Nibbana is, the Tathagata transcends 
the conditioned dhammas (Sankharas) 


33.  Bhikkhus, in this world, some samanas and 
brahmanas by reason of abandoning their vie v of the past and 
of the future, by reason of abandoning all the fetters of sense- 
desire, by reason of transcending the first and second jhanas that 
have joy (piti) that’ comes about through freedom from the 
hindrances, by reason of abandoning the amisa-free happiness of 
the third jhana, and by reason of transcending the fourth jhana 
that has feeling that is neither pleasant nor unpleasant repeatedly 
contemplates thus: “I am calm, I am cool, I am detached”. 
Bhikkhus, the Tathagata knows this. 


This samana or brahmana by reason of abandoning his 
view of the past and his view of the future, by reason of 
abandoning all the fetters of sense-desire, by reason of transcend- 
ing the first and second jhanas that have join through freedom 
from the hindrances, by reason of transcending the amisa-free 
happiness of the third jhana and by reason of transcending the 
fourth jhana that has feeling, that is neither pleasant nor unpleas- 
ant, repeatedly contemplates thus: “I am calm, I am cool, I am 
detached” 


This Venerable one speaks indeed of the practice that 1s 
appropriate to Nibbana. But this samana or brahmana is still 





38 Devadaha Vagga 


attached to his view as to the past, to his view as to the future, 
to the fetter of sense-desire, to the first and second jhana’s that 
have joy (piti) through freedom from the hindrances, to the 
amisa-free happiness of the third jhana and to the fourth jhana 
that has feeling, that is neither pleasant nor unpleasant. Yes, 
indeed this Venerable one repeatedly contemplates thus: “I am 
calm, I am cool, I am detached”, this contemplation must be said 
to be clinging (upadana) of this samana or brahmana. Such 
clinging, being conditioned is gross. In fact, there certainly is 
Nibbana where all conditioned dammas have ceased. Knowing 
that this Nibbana exists, and contemplating the release from 
conditioned dammas that Nibbana is, the Tathagata transcends 
the conditioned dammas (sankhara). 


Bhikkhu, the Tathagata who knows truly the arising and 
the passing away of the six sense bases of contact, their delight- 
ful nature, thei fault, release from them, has realized with 
penetrated insight the incomparable Nibbana which is free from 
clinging and from free from defilements. 


Thus spoke the Bhagava. Delighted, those bhikkhus re- 
joiced in what the Bhagava had said. 


End of Paficattaya Sutta, 


the Second in this Vagga. 





3. KINTI SUTTA 
Discourse Asking for Opinion of the Disciples 


34. Thus have I heard. 


Once the Bhagava was residing at the place called 
Pisinara, in the forest grove where religious offerings are made 
to celestial beings. Then the Bhagava addressed the bhikkhus, 
saying “bhikkhus” and they replied to him, “Venerable Sir’. 
Then, the Bhagava said thus: “Bhikkhus, what do you think of 
this? Do you think Samana Gotama teaches the dhamma for the 
sake (benefit) robes? Do you think Samana Gotama teaches the 
dhamma for the sake of alms-food? Do you think Samana 
Gotama teaches the dhamma for the sake of monastic dwelling? 
Do you think Samana Gotama teaches the Dhamma for the sake 
of enjoying the benefits of the present actions in the next 
existence?” (Thus said the Bhagava). 


The bhikkhus replied, “we do not think that Samana 
Gotama teaches the dhamma for the sake of robes, Samana 
Gotama teaches the dhamma for the sake of alms-food; Samana 
Gotama teaches the dhamma for the sake of monastic dwelling; 
Samana Gotama teaches the dhamma for the sake of enjoying 
the benefits of the present actions in the next existence”. (Re- 
spectfully said the Bhikkhus). 


Bhikkhus, if you do not think that, “Samana Gotama 
teaches the dhamma for the sake of robes ...p... samana Gotama 
teaches the dhamma for the sake of enjoying the benefits of the 
present actions in the next existence” then, what do you think of 
me? (Asked the Bhagava). 


“Venerable Sir, we only think that the Bhagava, who 
always looks after the interests of beings, who always has much 
sympatny for them, teaches the dhamma for the welfare and 
happiness of all beings out of sympathy for them” (Replied the 
bhikkhus). (The Bhagava said) Bhikkhus, “The Bhagava, who 





40 Devadaha Vagga 


always looks after the interests of beings teaches the dhamma 
out of his great sympathy for them”. Thus, should you think 
about me. 


35.  Bhikkhus, this is why with my supernormal psy- 
chic power. I have taught you these dhammas: the Four Stead- 
fast Mindfulness (Satipatthana) the five Supreme Efforts (Samma- 
padhana) the four bases of Psychic Power (Iddhipada), the five 
Faculties (Indriya), the five Balas (Powers), the Seven Factors of 
Enlightenment (Bojjhanga) and the Path of Eight Constituents 
(Magga). You all should practise this dhamma in unity and with 
joy. Bhikkhus, among you who prectise: in unity and with joy, 
there might appear two bhikkhus who disagree with one another 
in connection with the dhamma. 


In this matter of (arguments about) the dhamma 
(Bodhipakkhiya dhamma) if it accurs to you that “Between these 
bhikkhus there are differences in meaning of the dhamma and 
differences also in grammar” you should approach the more 
amenable of the two bhikkhus and say to him: “Between you 
friends, there are differences in the meaning of the dhamma and 
differences also in grammar. You should know this; this (differ- 
ence) is On account of a certain cause or condition. Friends, do 
not argue with one another over this.” 


Then, you should approach the more amenable one of 
the other bhikkhus and say to him: “Between you friends, there 
are differences in the meaning of the dhamma and differences 
also in grammar. You should know this; this (difference) is on 
account of a certain course or condition. Friends, do not argue 
with one another over this.” 


In this way, what is taken as bad is to be noted as bad; 
what is taken as good 1s to be noted as good. By thus noting 
what 1s bad and what 1s good, must you teach the true discipline 
(Vinaya) for the bhikkhus. 


Kinti Sutta 41 


36. In this matter of (arguments about) the dhamma, if 
it-occurs to you that “Between these bhikkhus, there are differ- 
ences in the meaning of the dhamma, but not in grammar”, you 
should: approach. the more amenable of the two bhikkhus and 
say to him: “Between you friends, there are differences in the 
meaning of the dhamma but not in grammar. You should know 
this; this (difference) is on account of a certain cause or condi- 
tion. Friends, do not argue with one another over this.” 


Then, you should approach. the more amenable one of 
the other bhikkhus and say to him: “Between you friends, there 
are differences. in the meaning of the dhamma, but not in 
grammar. You should know this; this (difference) is on account 
of a certain cause or condition. Friends; do not argue with one 
another over this. “In this way what is taken as bad is to be 
noted as bad, what is taken as good is to be noted as good. By 
thus noting what is bad and what is good, must you teach the 
true discipline (vinaya) for the bhikkhus. 


37.. In this matter of (argunents about) the dhamma if 
it occurs to you that “Between these bhikkhus there are no 
differences in the meaning of the dhamma but only in grammar” 
you should approach the more amenable of the two bhikkhus 
and say to Him. “Between you friends, there are no differences 
in the meaning of the dhamma but differences only in grammar. 
You should know this; (this difference) is on account of a 
certain cause or condition. The differencé in grammar is very 
little; friends do not argue with one another over this negligible | 
difference in grammar. 


Then you should approach the more amenable one of 
other bhikkhus and say to him: “Between you friends, there are 
no differences in the meaning of the dhamma, but differences 
only in grammar. -You should know this; this (difference) is on 
account of a certain cause or condition. The difference in 
grammar is very little; friends, do not argue with one another 
over this negligible difference in grammar. 


In this way; what is taken as bad is to be noted as bad; 
what is taken as good is to be noted as good. By thus noting 





42 Devadaha Vagga 


what is bad and what is good, must you teach the true discipline 
(vinaya) for the bhikkhus. 


38. In this matter of (arguments about) the dhamma, if 
it occurs to you that “Between these bhikkhus there are no 
differences in the meaning of the dhamma, and also no differ- 
ences in grammar” you should approach the more amenable of 
the two bhikkhus and say to him: “Between you friends there 
are no differences in the meaning of the dhamma and also no 
differences in grammar. You should know this; this is on 
account of a certain cause or condition. Friends, do not argue 
with one another over this”. 


Then, you should approach the more amenable one of 
the other bhikkhus and say to him: “Between you’ friends, there 
are no differences in the meaning of the dhamma and also no 
differences in grammar. You should know this; this 1s on 
account of a cause or condition. Friends, do not argue with one 
another over this.” In this way, what is taken as bad is to be 
noted as bad; what is taken as good 1s to be noted as good. By 
thus noting what ts bad and what 1s good, must you teach the 
true discipline (vinaya) for the bhikkhus. 


39.  Bhikkhus, among you who practise the dhamma 
in unity and with joy there might appear a bhikkhu, who has 
committed an offence, has transgressed the rules of discipline. 
Bhikkhus, in such a case of offence, you should not be too 
hasty in censuring him. You should consider thus: “By so doing, 
I would not feel depressed. The other person is not wrathful or 
vindictive. He does not cling to a view; he easily gives up a 
view. I can make that person give up demeritorious actions and 
establish him in meritoriousness.”’ Bhikkhus, if the situation is 
such you should censure him. 


Bhikkhus, “As for me, I will not feed depressed, but the 
Other person will feel depressed. The other person is wrathful, he 
is vindictive. He does not cling to a view; he easily gives up a 
veiw. I can make that person gives up demeritorious actions and 
establish him in meritoriousness. The depression the other person 
will feel is only negligible. Indeed, I can make that person 


Kinti Sutta 43 


give up demeritorious actions and establish him in meritorious- 
ness. The prospect of achieving this good is quite good.” 
Bhikkhus, if the situation is such you should censure him. 


Bhikkhus, “As for me, I will feel depressed, but the other 
person will not feel depressed. The other person is not wrathful, 
he is not vindictive. He clings to a view; he does not easily give 
up a view. I can make that person § give up demeritorious 
actions and establish him in meritoriousness. The depression that 
I will feel or the depression the other person will feel is only 
negligible. Indeed, I can make that person give up demeritorious 
actions and establish him in meritoriousness. The prospect of 
achieving that goal is quite good”. Bhikkhus, if the situation is 
such you should censure him. 


Bhikkhus, “I will feel depressed; the other person will 
also feel depressed. The other person is wrath‘ul; he is vindic- 
tive. He clings to a view, he does not easily give up a view. 
I can make that person give up demeritorious actions and 
establish him in meritoriousness. The depression that I will feel 
or the depression the other person will feel is negligible. Indeed, 
I can make that person give up demeritorious actions and 
establish him in meritoriousness. The prospect of achieving that 
goal is quite good.” Bhikkhus, if the situation is such you should 
censure him. 


Bhikkhus, “I will feel depressed, the other person will 
also feel depressed. The other person is wrathful; he is vindic- 
tive. He clings to a view, he does not easily give up a view. I 
cannot make him give up demeritorious actions and establish him 
in meritoriousness.” If the situation is such, bhikkhus, you should 
connive such a person. 


40. Bhikkhus, among you who practise the dhamma 
in unity and with joy there might appear such things as setting 
one against the other, rivalry of views, feeling of depression, 
dislike and unhappiness. In such cases of arguments (disputes) 
you should approach the bhikkhu, who holds the same view as 
your self, and who is amenable and ask him, “Friend, if the 
Bhagava should know that among us who practise the dhamma 
in unity and with joy there are now such things as setting one 





44 Devadaha Vagga 


against the other, rivalry of views, feeling of depression, dislike 
and unhappiness would he rebuke us?” 


Bhikkhus, the bhikkhu who answers rightly will answer 
thus: “Friends, if the Bhagava should know that among us who 
practise the dhamma in unity and with joy, there are now such 
things as setting one against the other, rivalry of views, feeling 
of depression, dislike and unhappiness, he would surely rebuke 
us.” 

Friends, it may be asked; “Without giving up the idea of 
arguments would it be possible to realise Nibbana?” Bhikkhus, 
the bhikkhu who answers rightly will answer thus. Friends, 
without giving up that idea of arguments, it 1s not possible to 
realize Nibbana.” Then, you should approach the bhikkhu who 
holds the same view with yourself, and who is amenable and 
ask him, “Friend. if the Bhagava should know that among us 
who practise th dhamma in unity and with joy there are now 
such things as setting one against the other, rivalry views, feeling 
of depression, dislike and unhappiness would he rebuke us?” 

Bhikkhus, the bhikkhu who answers nightly will answer 
thus: “Friends, if the Bhagava should know that among us who 
practise the dhamma in unity and with joy, there are now such 
things as setting one against the other, rivalry of views feeling of 
depression, dislike and unhappiness, he would surely rebuke us”. 
Friends it may be asked: “without giving up the idea of argu- 
ments would it be possible to realize Nibbana?” Bhikkhus, the 
bhikkhu who answers rightly will answer thus: “Friends, without 
giving up the idea of arguments, it 1s not possible to realize 
Nibbana”. 

Bhikkhus, suppose, that bhikkhu were asked by othe: 
bhikkhus, “Friend, can you make those bhikkhus give up 
demeritorious actions and establish them in meritoriousness?” 
That bhikkhu who answers rightly will answer thus: “Friends, in 
this Teaching, I approached the Bhagava at the place he was 
residing and he gave a discourse to me on courteousness and 
friendliness (Saraniya dhamma). Having heard this dhamma from 
him I recounted the same to the bhikkhus. Those bhikkhus 
listened attentively to the dhamma and gave up demeritorious 
action and established themselves in meritoriousness. 


Kinti Sutta 45 


Bhikkhus, the bhikkhu who answered thus was not boastful; 
he did not denigrate others and answered the question in accor- 
dance with the dhamma. The view of that bhikkhu and the view 
that follows in imitation of it have a firm foundation and are not 
to be censured. (Thus said the Bhagava) 


Thus the Bhagava said. Those bhikkhus were delighted 
and rejoiced at what the Bhagava had said. 


End of Kinti Sutta, 


the third in this Vagga. 


4. SAMAGAMA SUTTA 


Discourse Deliverd at Sama village in Sakka Country 
41. Thus have I heard: 


Once the Bhagava was residing at Sama village in the 
Sakka Country. The Nigantha, son of Nata (Nataputta), had 
recently died. Following Nataputta's death, the Niganthas had 
divided into two factions, contending and quarrelling with each 
other, making recriminations against each other and throwing 
verbal spears at each other. 


They were verbally assailing each other thus: “You do 
not know this Teaching (Dhamma) and this Discipline (Vinaya). 
I know the Teaching and the Discipline. How can you know the 
Teaching and the Discipline? Your practice (of the Dhamma) 1s 
wrong, mine is nght: My words are concerned with advantage 
(benefit), yours are not. You say later what should be said 
earlier. You say earlier what should be said later. The words that 
you have learnt for long have gone back to rest with you. I 
have pointed out the fault in your view. You have lost in (your 
contention with me). Try and look for a way out of your 
predicament. If you can, try and counter me. 


It looks as if the Nigantha disciples of Nataputta are 
trying to kill each other. The lay disciples of Nataputta are 
getting tired of N&ataputta's Nigantha disciples, losing their at- 
tachment to them and are reluctant to pay respect to them. It is 
only natural, that this should happen in a Teaching that has lost 
its support that has nothing to rely upon that is taught and 
inparted by one, who is not pertectly self-enlightened, that is not 
conducive to release from the round of rebirth (Samsara), and 
that can bring no cessation of the defilements. 


Samagama Sutta 47 


42. Then Samanera Cunda, having passed the rains 
retreat period at Paiva, came to see the Venerable Ananda in the 
village of Sama. After paying respectful homage to the Vener- 
able Ananda, he sat down at a suitable place. So seated, he 
addressed the Venerable Ananda in these words: “Venerable 
Ananda, the Nigantha who is the son of Nata, has recently died 
in Pava. Following Nataputta's death, the Niganthas had divided 
into two factions ...p... It is natural that this should happen in a 
Teaching that has lost its support, that has:nothing to rely upon. 


Thus informed, the Venerable Ananda said this to the 
Samanera Cunda “Friend Samanera Cunda, this is a matter 
about which we should see the Bhagava. Friend Cunda, some 


let us go to the Bhagava and report to him (about this)”. “Very 
well, Venerable Sir’, said Sadmanera Cunda. 


Then the Venerable Ananda and the SAdmanera Cunda 
went to the Bhagava. After paying respectful homage to the 
Bhagava, they said down at a suitable place; and having said 
down, the Venerable Ananda addressed the Bhagava thus: Ven- 
erable Sir, Sdmanera Cunda said to me, ‘Venerable Ananda, the 
Nigantha who is the son of Nata has recently died in Pava. 
Following his death, the NIganthas have divided into two fac- 
tions ...p... It is only natural that this should happen in a 
teaching that has lost its support and that has nothing to rely 
upon.’ 


“Venerable Sir, 1t has occurred to me thus, ‘Let there be 
no dissension in the order of bhikkhus (Sangha) following the 
Bhagava's passing away. Such dissension will hurt the welfare 
of many, the happiness of many, the adventage of many, the 
welfare of devas and men, and will only bring about the 
suffering of devas and men.” (Thus said Ananda.) 


43. “Ananda, what do you think of what I am going 
to say? Have you (ever) met any two bhikkhus who differ as to 
the Dhammas that I came to realize through my suppernormal 
knowledge (insight) and that I have taught you, namely, the 
Four Methods of steatfast Mindfulness, the Four Supreme Ef- 
forts, the Four Bases of Psychic Power, the Five Faculties, the 
Five Powers, the Seven Factors of Enlightenment and the Ariya 
Path of Eight Constituents.” 





48 Devadaha Vagga 


“Venerable Sir, I have never met two bhikkhus who 
differ, as to the Dhammas that you came to realize through your 
supernormal knowledge (insight) and that you have taught us, 
namely, the Four Methods of Steadfast of Mindfulness, the Four 
Supreme Efforts, the Four Bases of Psychic Power, the Five 
Faculties, the Five Powers, the Seven Factors of Enlightenment 
and the Ariya Path of Eight Constituents.““Venerable Sir, there 
are persons who are living in dependence upon you. If such 
persons, on your passing away, should cause dissension in the 
Order of bhikkhus (Samgha) 1n regard to infringement of the six 
precepts or other precepts than the six, for the sake of livelihood, 
such dissension will hurt the welfare of many, the happiness of 
many, the advantage of many, the welfare of devas and men, 
and will only bring about the suffering of devas and men.” 
(Thus said Ananda). 


Ananda, the dissension arising out of infringement of the 
six precepts and of precepts other the six for the sake of 
livelihood, is slight. Ananda, if dissension in the Order of 
bhikkhus (Samgha) should arise in regard to the Path and the 
Practice, such dissension will hurt the welfare of many, the 
happiness of many, the advantage of many, the welfare of devas 
and men and will only bring about the suffering of devas and 


39> 


men. 


44. “Ananda, the causes of dissension are six. What 
are the six? Ananda, in this Teaching, a certain bhikkhu is apt 
to get angry, to harbour enmity. That bhikkhus abides, having 
no reverence and no respect for the Teacher, no reverence and 
no respect for the Dhamma, no reverence and no repect for the 
Order of Bhikkhus. Neither does he fully practise the three 
training. Ananda, the bhikkhus who has no reverence and no 
respect for the Teacher, no reverence and no respect for the 
Dhamma, and no reverence and no respect for the Order of 
bhikkhus who does not fully Order of bhikkhus (Samgha). This 
dissension hurts the welfare of many, the happiness of many, the 
advantage of many, the welfare of devas and men, and will only 
bring about the suffering of devas and men.” 





Samagama Sutta 49 


“Ananda, should you perceive such dissension in you 
and your company, in another person and his company, Ananda, 
in perceiving such dissension, you should strive to abandon the 
root cause of such evil dissension. Ananda, should you not 
perceive such dissension in you and your company, in another 
person and his company, Ananda, in not perceiving such dissen- 
sion, you should practise to prevent the later development of the 
root cause of such evil practise dissension. If you so practise, it 
amounts to removing the root cause of such evil dissension, and 
the latter development of the root cause of such evil dissension, 
and the latter development of the root cause of such evil 
dissension ceases. If you so practise, it amounts the root of cause 
of such evil dessension will not develop later on. 


45. “Ananda, again, the bhikkhu is apt to be ungrate- 
ful, to go into improper rivalry ...p... is apt to be jealous and 
stingy ...p... is apt to be hypotritical and deceitful ...p... have evil 
desire, wrong view ...p... is apt to mistakenly think that only his 
view is right, is apt to be inveterate in his view and can rarely 
give it up. 


“Ananda, the bhikkhus who thinks that only his view is 
right, who is apt to be inveterate in his view and who can rarely 
give up his view, lives without reverence for the Buddha and 
without respect for the Teacher, without reverence for the Dhamma 
and without respect for the Dhamma, without reverence for the 
Samgha and without respect for it. Neither does he fully practise 
the three disciplines. 


“Ananda, the bhikkhu who lives without reverence for 
the Teacher and without respect for the Teacher, who live 
without revenence for the Dhamma...for the Samgha ...and who 
does not fully practise the three Trainings, causes dissension. 
Such dissension hurts the welfare of many, the happiness of 
many, the advantage of many, the welfare of devas and men, 
and will only bring about the suffering of devas and men. 


“Ananda, should you perceive the cause of such dissension 
either in yourself and your company or in another and his company, 





50 Devadaha Vagga 


you should strive to remove the root cause of such (evil) 
dissension. Should you not observe the cause of such dissension 
in you and your company or in another and his company, you 
should act to prevent the later development of the root cause of 
such (evil) dissension. If you so act, your action amounts to 
removing the root cause of such (evil) dissension. If you so act, 
the root cause of such (evil) dissension will not develop later on. 
Ananda, the root cause of dissension are these six. 


46. “Ananda, these are the four kinds of dispute. 
What are the four? They are questions of (doctrinal) dispute, of 
accusation, of misconduct and of duties. Ananda, these are four 
kinds of dispute. Ananda, these are the seven ways of settling 
disputes. Questions (disputes) settled in the presence of a chapter 
of bhikkhus and of the party accused, by making a declaration 
by the Samgha of the innocence of an ahahat who is constantly 
mindful against whom some allegations have been made, by 
appeal to the accused bhikkhus own conscience, by “acquittal on 
the ground of restored sanity”, by admission, by decision of the 
majority, by carrying out proceedings against a (base) bhikkhu 
guilty of a certain offence and by covering over up with grass’ 
(i.e., extermating all offences except the offences of Parajika, 
Sam ghadisesa. ) 


47. “Ananda, how are disputes settled-in the presence 
of a chapter of bhikkhus and of the party accused? A dispute 
arises among the bhikkhus as to what is Dhamma and what 1s 
not Dhamma. What is Vinaya and what is not Vinaya. When 
such a dispute arises, the bhikkhusshould assemble in harmony 
and wisely investigate and examine the rules. If the dispute is 
somehow settled in this way, then the procedure adopted) is in 
accord with the rules. This disputes must be settle in this ways. 
Ananda, This is called Summukha Vinaya. This is how certain 
doctrinal disputes are settled in this Teaching in accordence with 
Sammukha Vinaya. 


48. “Ananda, how are disputes settled by decision of 
the majority? Ananda, if the contending bhikkhus cannot settle 
the dispute in their (own) monastery, Ananda, they should repair 





Samagama Sutta 51 


to the monastery where the majority of the bhikkhus are. All the 
bhikkhus should then assemble in harmony in that monastery 
where the majority of the bhikkhus are and wisely investigate 
and examine the rules. If the dispute 1s somehow settled in this 
way, then (the procedure adopted) is in accord with the rules. 
This dispute must be settled in this way. Ananda, this is called 
Yebhuyyasika Vinaya. This is how disputes are settled in this 
Teaching in accordance with Yebhuyyasika Vinaya. 


49. — Ananda, how are disputes settled by discipline of 
mindfulness by appeal to the accused bhikkhus, conscience? 
Ananda, in this Teaching the bhikkhus accuse a certain bhikkhu 
thus, ‘Is the revered bhikkhus aware that he is guilty of a 
parajika offence and nearly as grave as parajika and thereby of 
a gross ecclesiastical offence? If the accused bhikkhus says ‘I am 
not so aware,’ Ananda, that bhikkhu should be given sati 
vinaya, the discipline of mindfulness, 1.e he should be told 
constantly mindful. Ananda, this is called sat: vineya. This is 
how dispute are settled in this Teaching by means of Sati 
Vinaya. 


50. “Ananda, how are disputes of Amilha Vinaya 
settled by” acquittal of a bhikkhu on the ground of restored 
sanity?’ Ananda, in this teaching the bhikkhus accuse a certain 
bhikkhu thus, ‘Is the revered bhikkhus aware that he is guilty of 
a Parajika offence and offence nearly as grave as Parajika and 
there by of a gross ecclesiatical offence? If the accused bhikkhu 
says, ‘I am not so aware’, the accusing bhikkhu should then 
variously let the accused bhikkhu know thus, ‘I urge you. If you 
should remember that you are guilty of a Parajika offence and 
offence nearly as grave as Parajika thereby of a gross ecclesias- 
tical offence, recollect it well’. If the accused bhikkhu should 
say, “Revered bhikkhus, I became insane, | became mentally 
deranged. For that reason, I do not remember if I have commit- 
ted many unmonish transgressions of the rules for bhikkhus, 
either verbally or bodily. I might have done so on account of 
confusion of mind’. Ananda, that bhikkhu should be given 
Amtlha Vinaya, (i.e., should be accquitted on the ground of 
restored sanity). Ananda, this is called Amilha Vinaya. This is 
how disputes are settled in this Teaching by means of Amulha 
Vinaya. 





52 Devadaha Vagga 


51. “Ananda, how are disputes settled by admission 
of the accused bhikkhu (Patififidtakarana Vinaya)? Ananda, a 
bhikkhu in this teaching, whether through accusation or not, 
remember his offence, confesses it, reveals it. Ananda, this 
bhikkhu who is so guilty should approach a senior bhikkhu, 
cover his left shoulder with his robe, prostrate himself at the feet 
of the senior bhikkhu, sit on his haunches with joined plam 
raised to the forehead, and say, ‘Venerable Sir, I am guilty of 
such an offence, and shall purge it by confessing it’. The senior 
bhikkhu to whom the confession 1s being made shall ask, ‘Do 
you see your offence?’ and (the confessing bhikkhu) shall reply 
‘I do’. The senior bhikkhu to whom the confession is being 
made shall exhort the confessing bhikkhu to abstain from in the 
future and the latter shall promise accordingly. Ananda, this is 
called Patinnatakarana Vinaya. This 1s how disputes are settled 
in this Teaching by means of Patinnatakatana Vinaya. 


52. “*7.nanda, how is the bhikkhu's base misconduct 
settled by carrying out proceedings against him? Ananda, a 
bhikkhu in this Teaching may accuse the other (accused) bhikkhu 
thus, ‘Is the revered one aware that he is guilty of a Parayjika 
offence or an offence nearly as grave as a parajika offence, 
thereby of a gross celestial offence?’ 


(If) the accused bhikkhu says, ‘J am not so aware’, the 
accusing bhikkhu should then variously let the accused bhikkhu 
know thus, ‘I urge you. If you should remember that you are 
guilty of a parajika offence or an offence nearly as grave as a 
parajika offence , thereby of a gross offence, recollect it well.’ 


“Should the accused bhikkhu say,’ Venerable Sir, I do 
not recollect that J am guilty of a parajika offence or an offence 
nearly as grave as a parajika offence, thereby of a gross offence, 
but I do recollect that I am guilty of a slight and negligible 
offence’. The accusing bhikkhu shall then ‘variously’ let the 
accused bhikkhu know thus, ‘I urge you if the revered one is 
aware that you one guilty of a parajika offence an offence 
nearly aS grave as a parajika offence bhikkhu, thereby of a gross 
offence, recollect it well." 


Samagama Sutta 53 


“The accused bhikkhu says, “Venerable Sir, | who admit 
(readily, without any difficulty), without being questioned, an 
offence that 1s slight and negligible, why shouldn’t I admit. 
Hence on being questioned, if I am guilty of a parajika offence 
or an offence nearly as grave as parajika offence bhikkhus, thus 
of a gross offence?” 


“The accusing bhikkhu says, ‘Venerable Sir, you don’t 
admit, without being questioned, that you are guilty of a slight 
or negligible offfence. How can you, being questioned, admit 
that you are grilty of a parajika offence or an offence nearly as 
grave as parajika offence. I urge (exhort) you, if you are aware 
that you are guilty of a parajika offence or an offence neraly 
as grave as parajika offence, bhikkhus, thus of a gross offence, 
recollect it well’. 


“The accused bhikkhu says, “Venerable Sir, | am aware 
that I am guilty of a parajika offence or an offence nearly as 
grave as parajika offence thus of a gross offence. I said thus in 
haste and mistakenly. ‘I am not aware that I am guilty of a 
parajika offence or an offence nearly as grave as a parayjika 
offence, thus of a gross offence”. Ananda, this is called 
Tassapapiyasika Vinaya. This is how disputes settled in this 
Teaching by means of Tassapapiyasika Vinaya. 

53. “Ananda, how is the covering up with grass of 
deciding a dispute carried out? Ananda, in this Teaching, bhikkhus 
who are disputing and quarrelling, who are engaged in verbal 
recriminations of all kinds are guilty by verbal and bodily act, of 
transgressions unbefitting bhikkhus. Ananda, all these bhikkhu 
having assembled in harmony, a bhikkhu specially wise and 
learned among bhikkhus of the same view, would rise from his 
seat, covering one of his shoulders with his robe and with joined 
palms raised to the fore-head, and let the assembled bhikkhus 
know thus: 


“Let the revered ones listen (to my words). 
Those of us bhikkhus who are disputing and 
quarrelling, who are engaged in verbal recrimina- 
tions of all kinds, are guilty by verbal and bodily 
act of transgressions unbefitting bhikkhus. If it is a 





34 Devadaha Vagga 


fitting occasion for the Order of bhikkhus, I would 
confess for your good as well for mine, your 
offences as well as my own, excepting the grave 
ones and those relating to the laity, by way of 
deciding the question in the mode of ‘covering up 
the excremetn with grass’ in front of the Order of 
bhikkhus”’. 


Then one among the bhikkhus of the same view who is 
specially wise and learned would rise from his seat, covering 
one of his shoulder with his robe, and with joined palms raised 
to the fore-head let the order bhikkh know thus: 


“Let the revered ones listen (to my words). Those of us 
bhikkhus who are disputing and quarrelling who are engaged in 
verbal recriminations of all kinds, are guilty by verbal and 
bodilyact of transgressions unbefitting bhikkhus. If it is a fitting 
accasion for the Order of bhikkhus, I would confess, for your 
good as well as for mine, your offences as well as my own, 
excepting the grave ones and those relating to the laity, by way 
of deciding the question in the mode or ‘covering up the 
excrement with grass’ in front of the Order of bhikkhus.” 


Ananda, This is called Tinavatthadraka Vinaya. This is 
how disputes are settled in this Teaching by means of Tinavattharaka 
Vinaya. 


54. “Ananda, there are these six dhammas that should 
constantly be kept in mind, that conduct to (fraternal) affection 
and respect to persuasion, undivided views, unity and together- 
ness. What are six? They are: 


(1) “Ananda, in this Teaching, the bhikkhu directs and 
establishes loving-kindness through bodily action, towards his 
fellow-bhikkhus, whether in their presence or absence. This 
dhamma that should be constantly kept in mind and that conduces 
to (fraternal) affection and respect, has the advantage of persua- 
sion, undivided views, unity and togetherness. 


(2) ‘Ananda, again, the bhikkhu direct and establishes 
loving-kindness through verbal action, towards his fellow-bhikkhus, 
whether in their presence or absence. This dhamma that should 


Samagama Sutta 55 


be constanly kept in mind and that conduces to (fraternal) 
affection and respect, has the advantage of persusion, undivided 
views, unity and togetherness. 


(3) “Ananda, again, the bhikkhu directs and establishes 
loving-kindness through mental action, towards his fellow bhikkhu. 
This dhamma that should be constantly kept in mind and that 
conduces to (fraternal) affection and respect, has the advantage 
of persuasion, undivided views, unity and togetherness. 


(4) “Ananda, again, the bhikkhu shares equally with his 
virtuous fellow-bhikkhus whatever offerings he has come by 
lawfully, down to the alms-food in his alms-bowl. This dhamma 
that should be constantly kept in mind and that conduces to 
(fraternal) affection and respect, has the advantage of persuasion, 
undivided views, unity and togetherness. 


(5) “Ananda, again, the bhikkhu abides obsesving either 
in their presence or absence the same moral precepts as his 
fellow bhikkhus do, the unviolated moral precepts that tend to 
revolt against (bondage to craving), that is worthy of praise by 
the wise, that is free from criticism on the ground of being 
mistaken and that promotes tranquallity of mind. This dhamma 
that should be constantly kept in mind and that conduces to 
(fraternal) affection and respect, has the advantage of persuasion, 
undivided views, unity and togetherness. 


(6) “Ananda, again, the bhikkhu is, either in their pres- 
ence or absence, of the same view as his fellow-bhikkhus, a 
view that is sublime, that tends to extricate the practicer (devo- 
‘tee) from the round of rebirths and that exhausts suffering. This 
dhamma that should be constantly kept in mind and that conduces 
to (fraternal) attenction and respect, has the advantage of persua- 
sion, undivided views, unity and togetherness. 


Ananda, these six dhammas that should be constantly 
kept in mind and that conduces to (fraternal) affection and 
respect has the advantage of persuasion, undivided views, unity 
and togetherness. Ananda, in case you observe and practise 
these six dhammas that should be constantly kept in mind, will 





56 Devadaha Vagga 


you encounter the kind of speech that, whether big or small you 
will not be able to tolerate? The bhikkhus replies, Venerable Sir, 
we will not. 


“Ananda, for this reason, observe and practise well these 
six dhammas that should be constantly kept in mind. Such 
practice will bring about welfare and happiness for long. (Thus 
said the Bhagava.) 


The Bhagava delivered this discourse. The Venerable 
Ananda rejoiced at it and was delighted with it. 


End of the Samagama Sutta, 


the Fourth in this Vagga. 


5. SUNAKKHATTA SUTTA 
Discourse to Sunakkhatta 


55. Thus have I heard: 


Once the Bhagava was residing at the pinnacled monas- 
tery in the Mahavana Wood near Vesali. On that occasion, 
many bhikkhus in the presence of the.Bhagava were claiming 
the attainment of Arahatship, saying ‘Rebirth is ended. The 
Noble Practice of Purity has been accomplished. What is to be 
done (for the attainment of Magga Insight) has been done. 
Nothing else remains to be done (for such attainment). We know 
this’ Sunakkhatta of the Licchavis heard that many bhikkhus in 
the presence of the Bhagava claimed the attainment of Arahatship, 
saying “Rebirth is ended. The Noble Practice of Purity has been 
accomplished. What is to be done (for the attainment of Magga 
Insight) has been done. Nothing else remains to be done (for 
such attainment). We know this’ 


Sunakkhatta of the Licchavis then approached the Bhagava, 
made obeisance to the Bhagava, seated himself at an appropriate 
place and said to the Bhagava. “Venerable Sir, I have heard that 
many bhikkhus in the presence of the Bhagava claimed the 
attainment of the Arahatship, saying Rebirth 1s ended. The Noble 
Practice of Purity has been accomplished. What is to be done 
(for the attainment of Magga Insight) has been done. Nothing 
else remains to be done (for such attainment). We know this 
‘Venerable Sir, have the bhikkhus who in the presence of the 
Bhagava were claiming the attainment of the. Arahatship been 
speaking the truth, or have some of them been saying so without 
attainment in their belief! that they have really attained Arahatship?” 


1. belief: adhimana: adhimana is generally translated as undue estimate of 
oneself or overconfidence. According to the Commentary, here it means 
a sincere but mistaken belief that they have really attained Arahatship. 


58 Devadaha Vagga 


56. Sunakkhatta, of those who in my presence were 
claiming the attainment of Arahatship, saying ‘Rebirth 1s ended. 
The Noble Practice of Purity has been accomplished. What 1s to 
be done (for the attainment of Magga Insight) has been done. 
Nothing else remains to be done (for the attainment of Magga 
Insight). We know this‘, there are some who have been speaking 
the truth while others have been saying so without attainment in 
their belief that they have really attained Arahatship.Sunakkhatta, 
of these two kinds of bhikkhus, those who have really attained 
Arahatiship have been talking truly just as they have said. 
Regarding those who have been talking in the belief that they 
have really attained Arahatship, it occurred to the Tahagata to 
teach them the truth, Sunakkhatta, although it so occurred to the 
Tathagata, there are some empty men? who repeatedly formulate 
questions,’?’ approach the Tathagata and put these questions to 
him. (Therefore) Sunakkhatta, even my (initial) desire to teach 
them the truth has disappeared. 


“Venerable Sir! This is the time for the Bhagava,this 1s 
the time for the Sugata* to expound the dhamma. Hearing it 
from the Bhagava the bhikkhus will bear it in mind”. 


‘“Sunakkhatta, 1f that be so, listen and pay good attention. 
I shall speak”. 


“Yes, Venerable Sir,” replied Sunakkhatta of the Licchavis 
to the Bhagava. And the Bhagava said this: 


57. Sunakkhatta, there are these five (kinds of ) sense- 
pleasure. And what are the five? They are: visible object cogni- 
zable by eye-consciousness, desirable, delightful, pleasing, allur- 
ing, accompanied by sensual passion, and enticing; sound cogni- 
zable by ear-consciousness,...p...,smell cognizable by nose- 
consciousness,...p...taste congnizable by tongue-consciousness,...p...; 


2. empty men: moghapurisa: these are the foolish people who have no 
chance of attaining Magga and Phala. 

3. formulate questions: This refers to the formulating of questions by 
some low-minded bhikkhus to get knowledge about Arahatship so that 
theymay be able to falsely claim such attainment, with a view to 
gaining material benefits. 

4  Sugata; He who speaks only what is beneficial and true. 


Sunakkhatta Sutta 59 


physical contact cognizable by body-consciousness,desirable, de- 
lightful, pleasing, alluring, accompanied by sensual passion and 
enticing. Sunakkhatta, these are the five sense-pleasures. 


58. Sunakkhatta, it is possible that in this world there 
might be some person whose mind is inclined towards sense- 
pleasures (lokamisa).° Sunakkhatta, such a person takes interest 
only in words relating to sense-pleasures, repeatedly thinks and 
reflects on thoughts relating to sense-pleasures, associates with 
persons who talk about such things, and takes delight in words 
relating to sense-pleasures. He does not listen, pay attention to, 
or try to understand words relating to the state of imperturbabil- 
ity®; neither does he associate with persons who talk about such 
things and takes no delight in words relating to the state of 
imperturbability. 


Suppose, Sunakkhatta, there ‘were a nu:.n who, for ex- 
ample, has for long been away from his village or market-town. 
He might meet another man who had recently left that village or 
market-town. The first man might ask that man whether there 
was peace, prosperity and freedom from sickness in that village 
or market-town and second man might tell the first man about 
the peace, properity and freedom from sickness of that village or 
market-town. | 


5. Sense-pleasures: /Jokamisa: The five sense-pleasure are known by three 
different names. They are (i) vattamisa, so called because the five 
sensepleasures tend to prolong the round of existences: (11) kamamisa, 
so called because the five sense-pleasures are desired and delighted in 
with craving and (iii) lokdmisa so called because the five sense- 
pleasure are generally enjoyed by sentient beings. 


6. state of imperturbability: anenja samapatti: The four ardpa samapattis 
are generally known as 4nefija samapattis. But here in this sutta, the 
term ‘anefija’ also applies to the four riipa jhanas and to the first and 
second jhanas only. The third and the fourth arpa jhanas are specifi 
cally mentioned by their respective names, 4kificafinayatana jhana and 
nevasafinanasaffiayatana jhana. 

The jhanas, being free from the arising of detilements, are imperturb- 
able and are marked by tranquillity and steadiness of mind. Hence 
they are called Anefija samapatti. 


60 Devadaha Vagga 


1 Sunakkhatta, what do you think of this? Would the first 
man listen, pay attention to and try to understand the words of 
the other man? Would he associate with that person and take 
delight in worlds relating to his village or market-town? “Vener- 
able Sir, he would”. 


Sunakkhatta, it is possible that in the same way in this 
world, there might be some preson whose mind is inclined 
towards sense-pleasures (lokamisa). Sunakkhatta, such a person 
takes interest in words relating to sense-pleasures, repeatedly 
thinks and reflects on thoughts relating to sense-pleasures, asso- 
ciates with persons who talk about such things and takes delight 
in words relating to sense-pleasures. He does not listen, pay 
attention to, or try to understand words relating to the state of 
imperturbability, neither does he associate with persons who talk 
about such things and takes no delight in words relating to the 
state of imperturbability. 


Such a >erson should be known as one who 1s detached 
from the state of imperturbability but whose mind 1s inclined 
towards sense-pleasures (lokamisa). 


59. Sunakkhatta, it 1s possible that in this world, there 
might be some person who has attained the state of imperturb- 
ability. Sunakkhatta, such a person takes interest only in words 
relating to the state of imperturbability, repeatedly thinks and 
reflects on thoughts relating to the state of imperturbability 
associates with persons who talk about such things, and takes 
delight in words relating to the state of imperturbability. He does 
not listen,pay attention to, or try to understand. words relating to 
sense-pleasures(lokamisa), neither does he associate with persons 
who talk about such things and takes no delight in words 
relating to sense-pleasures(lokamisa). 


Sunakkhatta, just as a withered leaf that has dropped 
from the twig cannot be green and fresh again, so also, Sunakkhatta, 
the person who has attained the state of imperturbability is 
detached from the fetter of sense-pleasures. 


Such a person should be known as one who 13s detached 
from the fetter of sense-pleasures (Iokamisa) but whose mind is 
inclined towards the state of imperturbability. 


Sunakkhatta Sutta 61 


60. Sunakkhatta, it is possible that in this world, there 
might be some person who has attained the jhana of Nothing- 
ness (akificafifiayatana). Sunakkhatta,, such a person takes inter- 
est only in words relating to the jhana of Nothingness, repeat- 
edly thinks and reflects on thoughts relating to the jhana of 
Nothingness, associates with persons who talk about such things 
and takes delight in words relating to the jhana of Nothingness. 
He does not listen, pay attention to, or try to understand words 
relating to the state of imperturbability; neither does he associate 
with persons who talk about such things and takes no delight in 
words relating to the state of imperturbability. 


Sunakkhatta, just. as a slab of rock splintered into two 
cannot become whole again, as also, Sunakkhatta, the person 
who has attained the jhana of Nothingness, is detached from the 
fetter of the state of imperturbability. Such a person should be 
known as one who is detached from the fetter of the state of 
imperturbability but whose mind is inclined towcrds the jhana of 


oe (ee 


Nothingness (akincannayatana). 


61. | Sunakkhatta, it is possible that in this world, there 
might be some person who has attained the jhana of Neither 
Consciousness nor Non-Consciousness.’ Sunakkhatta, such a person 
takes interest only in words relating to the jhana of Neither 
Consciousness nor Non-Consciousness, repeatedly thinks and 
reflects on thoughts relating to the jhana of Neither Conscious- 
ness nor Non-Consciousness, associates with persons who talk 
about such things and takes delight in words relating to the 
jhina of Neither Consciousness nor Non-Consciousness. He 
does not listen, pay attention to or try to understand words 
relating to the jhana of Nothingness; neither does he associate 
with persons who talk about such things and takes no delight in 
words relating to the jhana of Nothingness . 





it do oe ee 


7. Neither Consciousness nor Non-Consciousness:nevasafinanasanna. Lit., 
Neither Perception nor Non-Perception. In this case the word sajfifia is 
used because it is regarded as the leading factor in Consciousness. 





62 Devadaha Vagga 


Sunakkhatta, if, for example, a man_ has eaten some 
delicious food and has vomited it. Sunakkhatta, what do you 
think of this? Would he have any desire to eat again the food 
he has vomited?” “No, Venerable Sir, he would not”. ‘““Why is 
that so?” “Because the food vomited is regarded as detestable.” 


Sunakkhatta, so also the person who has attained the 
jhana of Neither Consciousness nor Non-Consciousness has cut 
off® the fetter binding him to the jhana of Nothingness. Such a 
person should be known as one who is detached from the fetter 
binding him to the jhana of Nothingness, but whose mind 1s 
inclined towards the jhana of Neither Consciousness nor Non- 
Consciousness. 


62. Sunakkhatta, it 1s possible that in this world, there 
might be some person whose mind 1s well inclined towards 
Nibbana. Sunakkhatta, such a person takes interest only 1n 
words relating io Nibbana, repeatedly thinks and reflects on 
thoughts relating to Nibbana and associates with persons who 
talk about such things, and takes delight in words relating to 
Nibbana. He does not listen, pay attention to, or try to under- 
stand words relating to the jhana of Neither Consciousness nor 
Non-Consciousness; neither does he associate with persons who 
talk about such things and takes no delight in words relating to 
the jhana of Neither Consciousness nor Non-Consciousness. 


Sunakkhatta, just as a palm-tree that has been cut off 
from the neck cannot grow again, so also, Sunakkhatta, a person 
whose mind is inclined towards Nibbana has entirely cut off the 
fetter binding him to the jhana of Neither Consciousness nor 
Non-Consciousness. It has been made like the palm-tree stump 
(which will not grow again), has been rendered incapable of 
coming into being again and has been made impossible to arise 
in the future. | 


Such a person should be known as one who 1s detached 


8. cut off: uante: lit., vomited 


Sunakkhatta Sutta 63 


from the fetter binding him to the jhana of Neither Conscious- 
ness nor Non-Consciousness but whose mind 1s inclined towards 
Nibbana. 


63. | Sunakkhatta, it is possible that in this Teaching, 
there might occur to some bhikkhu thus,‘The Samana (Buddha) 
has taught that Craving is (like)an arrow Ignorance is (like) 
poison, it is aggravated through desire, Craving and ill will. | 
have extracted the arrow of craving and have removed the 
poison of ignorance. I have a mind that is well inclined towards 
Nibbana.’ In thinking thus, he might be wrong. He might seek 
sense-objects unbefitting one whose mind is well inclined to- 
wards Nibbana. With his eye, he might seek to see improper 
sight. With his ear, he might seek to hear improper sounds. With 
his nose, he might seek to smell improper odours. With his 
tongue, he might seek to taste improper tastes. With his body, he 
might seek to experience improper touch. With his mind, he 
might seek to entertain improper thoughts. The mind of that 
bhikkhu who thus seeks with his eye to see improper sights, 
with his ear to hear improper sounds, with his nose to smell 
improper odours, with his tongue to taste improper taste, with his 
body to experience improper touch, and with his mind to 
entertain improper thoughts, would be spoilt by attachment. That 
bhikkhu with his mind spoilt by attachment would encounter 
death or suffering that 1s near-death. 


Sunakkhatta, suppose a man were shot with a thickly 
poisoned arrow. Then his friends, compantions,relatives and kins- 
men might bring in a surgeon who could take out the arrow. 
The surgeon who could take out the arrow might operate on the 
opening of the wound with a knife and might search for the 
arrowbarb with a probe. } might then extract the arrowbarb 
and might remove such poison as remains. The surgeon know- 
ing that there remains no poison in the wound, might say to the 
man thus, ‘O man, I have extracted your arrow-barb and re- 
moved such poison as remains. There is (now) no possible barm 
for you. Take what food is suitable. Do not take food that 1s 
unsuitable, thereby causing your wound to suppurate. From time 


64 Devadaha Vagga 


to time wash your wound with astringent solution and apply 
: \ ; 

medicament to the opening of your wound. Do not let the 
opening of your wound become septic by neglecting to clean it 
and to apply medicament to it. Do not go about in the sun or 
wind and let the opening of your wound get infected with dirt. 
O man, you should constantly take care of your wound and let 
it heal properly. 


It might occur thus to that man, ‘The arrow-barb has 
been removed from me, such poison as remains has been 
removed, there is now no possible harm for me’ He might take 
food that is not suitable and by his taking food that is not 
suitable his wound might suppurate. He might not clean his 
wound from time to time, he might not apply medicament to the 
opening of his wound from time to time. By his not cleaning his 
wound from time to time and by not applying medicament to the 
opening of his wound from time to time it might become septic. 
He might go about in the sun and wind and by his going about 
in the sun and wind the opening of his wound might get 
infected with dirt. By his not constantly taking care of the 
wound, it would not heal properly. Because the man does what 
he should not, the wound might become septic although it has 
previously been cleansed of poison. Because of these two 
reasons....(the man doing what he should not do and the opening 
of the wound getting septic), - the wound 1s aggravated. Because 
the wound becomes aggravated, that man would encounter death 
or suffering that is near-death. 


Sunakkhatta, in the same way, it is possible that in this 
Teaching, it might occur to some bhikkhu thus: “The Samana 
(Buddha) has taught that Craving is (like) an arrow. Ignorance 1s 
(like) poison, it is aggravated through craving and 11] will. I have 
extracted that arrow of craving and have removed the poison of 
ignorance. I have a mind that is well inclined towards Nibbana. 
In thinking thus, he might be wrong. He might seek sense- 
objects unbefiting one whose mind is well inclined towards 
Nibbana. With his eye, he might seek to see improper sights. 
With his ear, he might seek to hear improper sounds. With his 
nose, he might seek to smell improper odours. With his tongue, 
he might seek to taste improper tastes. With his body, he might 





Sunakkhatta Sutta 65 


seek to experience improper touch. With his mind, he might seek 
to entertain improper thoughts. The mind of that bhikkhu who 
thus seeks with his eye to see improper sights, with his ear to 
hear improper sounds, with his nose to smell improper odours, 
with his tongue to taste improper tastes, with his body to 
experience improper touch, with this mind to entertain improper 
thoughts, would be spoilt by attachment. That bhikkhu, with his 
mind spoilt by attachment, would encounter death or suffering 
that. Sunakkhatta, in this Teaching, leaving the Order of bhikkhus 
means death. Sunakkhatta, commission of a sullied, grievous 
offence means suffering that is near-death. 


64. Sunakkhatta, it is possible that in this Teaching, it 
might occur to some bhikkhu whose mind is well inclined 
towards Nibbana, thus, “The Samana Buddha has taught that 
craving is (like) an arrow, Ignorance is (like) poison, it is 
aggravated through Craving and ill will. I have extracted the 
arrow of craving and removed the poison of ignorance. I have 
a mind that is well inclined towards Nibbana.’ That bhikkhu 
would not seek sense-objects that are unbefitting one whose 
mind is well inclined towards Nibbana With his eye, he would 
not seek to see improper sights. With his ear, he would not seek 
to hear improper sounds. With his nose, he would not seek to 
smell improper odours. With his tongue, he would not seek to 
taste improper tastes. With his body, he would not seek to 
experience improper touch. With his mind, he would not seek to 
entertain improper thoughts. The mind of that bhikkhu who does 
not seek with his eye to see improper sights, with his ear to 
heart improper sounds, with his nose to smell improper odours, 
with his tongue to taste improper tastes, with his body to 
experience improper touch, and with Ris mind to entertain im- 
proper thoughts, would not be spoilt by attachment. That bhikkhu, 
with his mind unspoilt by attachment, would not encourter death 
or suffering that is near-death. 


Sunakkhatta, suppose a man were shot with a thickly 
poisoned arrow. Then his friends, compnions, relatives and kins- 
men might bring in a surgeon who could take out the arrow. 
That surgeon who could take out the arrow might operate on the 
opening of the wound with a knife and might search for the 
arrowbarb with a probe. He might then extract the arrowbarb 





66 Devadaha Vagga 


and might remove such poison as remains. The surgeon who 
knows that no poison remains might say to the man thus, ‘O 
man, I have extracted your arrowbarb from you and removed 
such poison as remains. There is now no possible harm for you. 
Take what food is suitable. Do not take food that is unsuitable, 
thereby causing your wound to suppurate. From time to time 
wash your wound with astringent solution and apply medicament 
to the opening of your wound. Do not let the opening of your 
wound become septic by reglecting to wash the wound and to 
apply medicament to its opening. Do not go about in the sun or 
wind and let the opening of your wound become infected with 
dirt. O man, you should constantly take care of your wound and 
let 1t heal properly. 


It might occur to that man thus, “The arrowbarb has been 
removed from me, such poison as remains has been removed, 
there is now no possible harm for me.’ He would take food that 
is suitable and by his taking only food that is suitable his wound 
not suppurate. He would clean his wound from time to time, he 
would apply medicament to the opening of his wound from time 
to time. By his cleaning his wound from time to time and by his 
applying medicament to its opening from time to time, the 
opening of his wound not become septic. He would not go about 
in the sun and wind and by his not going about in the sun and 
wind, the opening of his wound wound not getinfected with dirt. 
Because of constant care of the wound, it would heal properly. 
Because of doing what he should do, the wound has been 
cleansed of all poison without any remainder. Because of these 
two reasons, (the man doing what he should do and the wound 
being cleansed of all poison without any remainder,) the wound 
would gain new skin and would be healed. Because his wound 
has healed with new skin forming, he would not encounter death 
or suffering that 1s near-death. 


Sunakkhatta, in the same way, it is possible that in me 
Teaching, it might occur to some bhikkhu whose mind 1s well 
inclined towards Nibbana, thus ‘Samana (Buddha) has taught that 
craving 1S (like) an arrow. Ignorance is (like) poison it 1s 
aggravated though craving and ill will. I have extracted the arrow 


Sunakkhatta Sutta 67 


of craving and removed the poison of ignorance. I have a mind 
that 1s well inclined towards Nibbana.’ That bhikkhu would not 
seek sense-objects that are unbefitting one whose mind is well 
inclined towards Nibbana. With his eye, he would not seek to 
see improper sights. With his ear, he would not seek to hear 
improper sounds. With his nose, he would not seek to smell 
improper odours. With his tongue, he would not seek to taste 
improper tastes. With his body, he would not seek to experience 
improper touch. With his mind, he would not seek to entertain 
improper thoughts. The mind of that bhikkhu who does not seek 
with his eye to see improper sights, with his ear to hear 
improper sounds, with his nose to smell improper odours, with 
his tongue to taste improper tastes, with his body to experience 
improper touch and with his mind to entertain improper thoughts, 
would not be spoilt by attachment. That bnikkhu,with hiS®aind 
unspoilt by attachment,would not uncounter death or suffering 
that is near-death. | 

65. | Sunakkhatta, I have given the said example by 
way of illustration. In the said example, the following is the 
meaning. Sunakkhatta, the wond stands for the six internal 
sense-bases.? Sunakkhatta, poison stands for ignorance. Sunakkhatta, 
arrow stands for Craving. Sunakkhatta, probe stands for mindful- 
ness. Sunakkhatta, knife stands for the pure vipassana insight. 
Sunakkhatta, the surgeon who takes out the arrow stands for 
the Tathagata who is worthy of special veneration and who is 
truly self-enlightened. 


Sunakkhatta, that bhikkhu keeps watch over contact with 
the six sense-bases, and knowing that defilements'’® are the root 
cause of suffering, is free from defilements and realizes Nibbana, 
which is free from defilements. There will be no possibility (for 
him) to become attached physically or mentally to sensual plea- 
sures. 


“Sunakkhatta, suppose there were a drinking bowl filled 
with beverage that is good in colour, scent and flavour, but is 


9. the six internal sense-bases :ajjhatikdyatana: The eye, the ear, the 
nose, the tongue, the body and the mind are the internal sense-bases. 


10. defilements: In the Pa]i Text the term ‘upadhi’ is used . Upadhi ts a 
basis or cause or condition. The four Upadiuis are Khandhas, Kama, 
Kelisa and Kamma. Here Kilesa Upadhi is meant. 





68 Devadaha Vagga 


mixed with poison. Then, there might come along a man who 
wishes to live and not to die, who wishes to be happy and is 
averse to suffering. Sunakkhatta, what do you think of this? 
Knowing that if he were to drink beverage he would meet with 
death or suffering that is near-death, would he drink that 
beverage?” “Venerable Sir, he would not.” 


Sunakkhatta, in the same way, that bhikkhu keeps watch 
over contact with the six sense-bases, and knowing that defile- 
ments are the causes of suffering, is free from defilements and 
realizes Nibbana which 1s free from defilements. There will be 
no possibility (for him) to become attached physically or men- 
tally to sensual pleasure. 


“Sunakkhatta, suppose there were a snake with instant 
and deadly poisor. There might come along a man who wishes 
to live, and not io die, who wishes to be happy and 1s averse 
to suffering. Sunakkhatta, what do you think of this? Knowing 
that if he were bitten by this snake with instant and deadly 
poison, he would meet with death or suffering that is near-death, 
would he dare to touch that snake with either his hand or his 
toe?” “Venerable Sir, he would not dare. 


Sunakkhatta, in the same way, that bhikkhu keeps watch 
over contact with the six-bases, and knowing that defilements are 
the root cause of suffering, is free from defilements and realizes 
Nibbana, which is free from defilements. There will be no 
possibility (for him) to become attached physically or mentally 
to sensual pleasures. 


Thus spoke the Bhagava. Delighted, Sunakkhatta of the 
Licchsvis rejoiced in what the Bhagava had said. 


End of the Sunakkhatta Sutta, 
the fifth in this Vagga. 


6. ANENJASAPPAYA SUTTA 


Discourse on the Attainment of Imperturbability 


66.Thus have I heard: 


Once the Bhagava was residing at the market-town called 
Kammasadhamma in the country of the Kurus. There the Bhagava 
addressed the bhikkhus, saying, “O bhikkhus” and they replied 
to him, “Venerable Sir.” The Bhagava said: 


Bhikkhus, sense-pleasures' are impermanent, empty,” de- 
ceptive and transient. Bhikkhus, they are illusory; they make the 
foolish say what is untrue.> Whether they are sense-pleasure of 
the present existence or sense-pleasures of the next existence,whether 
they are perceptions of sense-pleasures of the next existence, 
both sense-pleasures and perceptions of sense-plzasures are Mara’s 
domain, Mara’s realm, Mara’s seed bed, Mar. s pasture.These 
sense-pleasures are conducive to covetousness, ill will and 
dispagement of others, arising out of an evil and demeritorious 
mind. These bring about danger to the ariya disciple practising in 
this Teaching. 


Bhikkhus, concerning this matter, the ariya disciple re- 
flects thus, ‘Whether they are sense-pleasures of the present 
existence or sense-pleasures of the next existence, whether they 
are preceptions of sense-pleasures of the present existence or 
perceptions of sense-pleasures of the next existence, both sense- 
pleasures and perceptions of sense-pleasures are Mara’s domain, 
Mara’s realm, Mara’s seed bed, Mara’s pasture. These sense- 
pleasures are conducive to covetousness, 11] will or disparagment 


1. sense-pleasures: kama: The objects of desire such as viutble objects, 
sound,samell, taste and physical contact are called vatthukama, while 
craving for such objects is called kilesakdma. Both are meant here. 


2. empty: The sense-pleasure are empty because they are devoid of 
permanence, stability and substance. 


3. What is untrue: Being deceived by sense-pleasures the foolish say: 
“This is my son, my daughter, my wife, my gold, my silver and my 
possessions.” Such a atatement is not true as these objects of desire, 
in reality and in the final analysis, do not belong to anyone. 


70 Devadaha Vagga 


of others, arising out of an evil and demeritorious mind. These 
bring about danger to the ariya disciple practising in this Teach- 
ing. It would be well if I could abide with a jhana mind 
transcending the world of sense-pleasures, with a mind extensive 
and lofty. In me who abide with a jhana mind transcending the 
world of sense-pleasures, with a extensive and lofty, there 
cannot arise covetousness, ill will and disparagement of others, 
arising out of an evil and demeritorious mind. By getting rid of 
these, there will arise in me a consciousness that is not inferior, 
and that is incomparable and well developed.’ Practising thus 
and continually abiding in that practice the mind of the ariya 
disciple becomes lucid because of its concentration on the object 
of meditation. When his mind is lucid thus, he abides, 1n this 
very life, in the state-of imperturbability (of the fourth jhana) or 
he may even attain Arahatship. (Even if he fails to attain 
Arahatship,) or the death and dissolution of his body, it ts 
possible that the resultant consciousness of that bhikkhu would 
become imperturbable (arising in the realm which corresponds 
with the jhana he has attained). Bhikkhus, this 1s said to be the 
first practice that is appropriate to the attainment of the state of 
imperturbability (of the fourth jhana). 


67. Again, bhikkhus, the ariya disciple reflects thus, 
‘There are sense-pleasures of the present existence, sense-plea- 
sures of the next existence, perceptions of sense-pleasures of the 
present existence, perceptions of sense-pleasures of the next 
existence, and all forms of matter, namely, the four primary 
elements (mahabhuta) and the material properties which are 
dependent on these four primary elements. (All these are imper- 
manent).’ Practising thus and continually abiding in that practice, 
the mind of the ariya disciple becomes lucid because of its 
concentration on the object of meditation. When his mind is 
lucid thus, he abides, in this very life, in the state of imperturb- 
ability (of the jhana of the infinity of space), or he may even 
attain Arahatship. (Even if he fails to attain Arahatship,) on the 
death and dissolution of his body, it 1s possible that the resultant 


Anenjasappaya Sutta 71 


consciousness of that bhikkhu would become imperturbable (aris- 
ing in the realm which corresponds with the jhana he has 
attained). Bhikkhus, this is said to be the second practice that is 
appropriate to the attainment of the state of imperturbability. 


Again, bhikkhus, the ariya disciple reflects thus, “There 
are sense-pleasures of the present existence, sense-pleasures of 
the next existence, perceptions of sense-pleasures of the present 
existence, perceptions of sense-pleasures of the next existence, 
matter (ripa) in the present existence, matter in the next exist- 
ence, perceptions of matter in the present existence, perceptions 
of matter in the next existence. Both (sense-pleasures and matter) 
are impermanent. It is not proper to take delight in what is 
impermanent. It is not proper to speak about them with joy. It 
is not proper to get absorbed in them. Practising thus and 
continually abiding in that practice, the mind of the ariya disciple 
becomes lucid because of its concentration on the object of: 
meditation. When his mind is lucid thus, he abides, in this very 
life, in the state of imperturbability (of jhana of the infinity of 
consciousness), or he may even attain Arahatship. (Even if he. 
fils to attain Arahatship,) on the death and dissolution of his 
body, it is possible that the resultant consciousness of that 
bhikkhu would become imperturbable (arising in the realm which 
corresponds with the jhana he has attained). Bhikkhus, this is 
said to be the third practice that is appropriate to the attainment 
of the state of imperturbability. 


68. Again, bhikkhus, the artya disciple reflects thus, 
There are sense-pleasures of the presemt existence, sense-plea- 
sures of the next existence, perceptions of sense-pleasures of the 
present existence, preceptions of sense-pleasures of the next 
existence, matter (rdpa) in the present existence, matter in the 
next existence,perceptions of the matter in the present existence, 
perceptions of matter in the next existence, perception of the 
state of imperturbability and all other perceptions. The jhana of 
Nothingness (akificafifidyatana jhana), where all these percep- 
tions are rendered extinct leaving no remainder, 1s calm and 





72 Devadaha Vagga 


sublime. Practising thus and continually abiding in that practice 
the mind of the ariya disciple becomes lucid because of its 
concentration on the object of meditation. When his mind 1s 
lucid thus, he abides, in this very life, in the jhana of Nothing- 
ness, or he may even attain Arahatship. (Even if he fails to 
attain Arahatship,) on the death and dissolution of his body, it 
is possible that the resultant consciousness of that bhikkhu 
would attain to a state of Nothingness (arising in the realm 
which corresponds with the jhana he has attained). Bhikkhus, 
this is said to be the first practice that 1s appropriate to the 
attainment of the jhana of Nothingness. 


69. Again, bhikkhus, the ariya disciple, having gone 
to a forest, or to the foot of a tree or to a solitary secluded 
place reflects thus, “This (complex of the five khandhas) is void 
of atta, Self, Soul or of what belongs to atta,(as possession, 
property).” Practising thus and continually abiding in that prac- 
tice, the mind of the ariya disciple becomes lucid because of its 
concentration on the object of meditation. When his mind 1s _ lu- 
cid thus, he abides, in this very life, in the jhana of Nothing- 
ness, or he may even attain Arahatship. (Even if he fails to 
attain Arahatship,)on the death and dissolution of his body, it 1s 
possible that the resultant consciousness of that bhikkhu would 
atiain to the state of Nothingness (arising in the realm which 
corresponds with the jhana he has attained). Bhikkhus, this 1s 
said to be the second practice that 1s appropriate to the attain- 
ment of the jhana of Nothingness. 


70. Again, bhikkhus, the ariya disciple reflects thus 
“There is no I (Self) anywhere. There 1s no I (Self) anywhere 
for anyone to worry about. There is not another Self anywhere. 
There 1s not another Self anywhere for me to worry about. 
Practising thus and continually abiding in that practice the mind 
of that ariya disciple becomes lucid because of its concentration 
on the object of meditation. When his mind is lucid thus, he 
abides, in this very life, in the jhana of Nothingness, or he may 


Anenjasappaya Sutta 73 


even attain Arahatship. (Even if he fails to attain Arahatship,) on 
the death and dissolution of his body, it is possible that the 
resultant consciousness of that bhikkhu would attain to the state 
of Nothingness (arising in the realm which corresponds with the 
jhana he has attained). Bhikkhus, this is said to be the third 
practice appropriate to the attainment of the jhana of Nothing- 
ness. 


Again, bhikkhus, the ariya disciple reflects thus, ‘There 
are sense-pleasures of the present existence, sense-pleasures of 
the next existence, preceptions of sense-pleasures of the present 
existence, perceptions of sense-pleasures of the next existence, 
matter (riipa) in the present existence, matter in the next exist- 
ence, perceptions of matter in the present existence, perceptions 
of matter in the next existence, perception of the state of 
imperturbability, perceptions of the jhana of Nothingness and all 
(other) perceptions. The jhana of Neither Consciousness nor 
Non-Consciousness, where perceptions are rendered extinct leav- 
ing no remainder, is calm and sublime.’ Practising thus and 
continually abiding in that practice, the mind of the ariya disciple 
becomes lucid because of its concentration on the object of 
meditation. When his mind is lucid thus, he abides, in this very 
life, in the jhana of Neither Consciousness nor Non-Conscious- 
ness, or he may even attain Arahatship. (Even if he fails to 
attain Arahatship,) on the death and dissolution of his body, it is 
possible that the resultant consciousness of that bhikkhu would 
attain to the state of Neither Consiousness nor Non-Conscious- 
ness (arising in the realm which corresponds with the jhana he 
has attained). Bhikkhus, this is said to be the practice appropriate 
to the attainment of the jhana of Neither Consciousness nor 
Non-Consciousness. 


71. When this had been said, Venerable Ananda asked 
the Bhagava thus: “Venerable Sir, in this Teaching, a bhikkhu 
practises thus, ‘If there had been no kamma-action (performed by 
me in the past), there would be for me no resultant effect (in the 





74 Devadaha Vagga 


form of fivefold khandha aggregates of existence). If there were 
no kamma-action (performed by me this life), there would be for 
me (in the future) no resultant effect (in the form of fivefold 
khandha aggregates of existence). I renounce the fivefold khandha 
that exists and that has manifested itself.’ Thus he gains equa- 
nimity.* Venerable Sir, will that bhikkhu realize parinibbana, or 
will he not?” ‘Ananda, in such a case, some bhikkhu will 
realize parinibbana, some other bhikkhu will not.” “Venerable 
SIr, in that case, what are the causes, what are the conditions for 
some bhikkhu realizing parinibbana, and some other bhikkhu not 
realizing it?” 


Ananda, in this Teaching, a bhikkhu practises thus, ‘If 
there had been no kamma-action (performed by me in the past), 
there would be for me no resultant effect (in the form of fivefold 
khandha). If there were no kamma-action (performed by me in 
this life), there would be for me (in the future) no resultant 
effect (in the form of fivefold khandha). I renounce the fivefold 
khandha that exists and that has manifested itself.’ Thus he gains 
equanimity. That bhikkhu takes delight in that equanimity, speaks 
about it with joy, and gets absorbed in it. The comsciousness of 
that bhikkhu,who takes delight in that equanimity, speaks about 
it with joy and gets absorbed in it, is dependent on that 
equanimity and clings to it. Ananda, the bhikkhu who has 
clinging cannot realize parinibbana. “Venerable Sir, if that bhikkhu 
clings, to what does he cling?” ‘“‘Ananda, he clings to the Jhana 
of Neither Consciousness nor Non-Consciousness’’. “Venerable 
Sir, 1f that bhikkhu clings to it, does he not cling to what 1s the 
most sublime of the objects of Clinging?” “Ananda, you are 
right. That bhikkhu clings to what is the most sublime of the 
objects of Clinging. This jhana of Neither Consciousness nor 
Non-Consciousness 1s the most sublime-objects of Clinging.” 


72. Ananda, in this Teaching, a bhikkhu practises 
thus, ‘If there had been no kamma-action (performed by me in 


4. equanimity: here means vipassana insight. 


Anenjasappaya Sutta 75 


the past), there would be for me no resultant effect (in the form 
of fivefold khandha). If there were no-kamma action (performed 
by me in this life), there would be for me (in the future) no 
resultant effect (in the form of fivefold khandha). I renounce the 
fivefold khandha that exists and that has manifested itself.’ Thus 
he gains equanimity. That bhikkhu does not take delight in that 
equanimity, does not speak about it with joy, and does not get 
absorbed in it. The consciousness of that bhikkhu who does not 
take delight in that equanimity , does not speak about it with joy 
and does not get absorbed in it, is not dependent on thate 
equanimity and does not cling to it. Ananda, the bhikkhu who 
does not cling to it realizes parinibbana. 


73. “Marvellous, Venerable Sir! Unprecendented, Ven- 
erable Sir! You have taught us, Venerable Sir, deliverance from 
the whirlpool? through successive attainments (of the jhana ). 
Venerable Sir, what is the most sublime liberation?” Ananda, in 
this Teaching, the ariya disciple reflects thus, ‘»2nse-pleasures of 
the present existence, sense-pleasures of the next existence, per- 
ceptions of sense-pleasures of the next existence, matter in the 
present existence, matter in the next existence, perceptions of 
matter in the present existence, perceptions of matter in the next 
existence, perception of the state of imperturbability, perception 
of the jhana of Nothingness, perception of the jhana of neither 
Consciousness nor Non-Consciousness, all these phenomena con- 
Stitute the three forms of existence® in Samsara (round of 
existences). Deliverance of the mind through not clinging to 
them is deathless Nibbana. 

Ananda; I have expounded the practices aporopriate to 


the attainment of state of imperturbability, to the attainment of 


5. whirlpool: ogha: Ogha means whirlpool or flood that has the capacity 
of whirling and sucking in victims falling into it. There are four kinds 
of Ogha which have the capacity of whirling and sucking in victims 
in the flood or whirlpool of samsara, the round of rebirths. The four 
oghas are (1) kamogha, (11) bhavogha, (ii) ditthogha, and (iv) aviyjogha. 


6. three forms of existence: (1) Kamabhava, sensual existence, comprising 
the eleven realms of sense-desire, a state of existence dominated by 
pleasures of the senses. This of course implies also corporeal existence; 
(ii) Ripabhava, the existence with fine materiality, comprising sixteen 
of the realms of the Brahmas, the upper celestial beings; (11) Ardpabhava, 
non-corporeal (or formless, nonmaterial) existence, comprising four of 
the realms of the Upper Brahmas. 


716 Devadaha Vagga 


the jhana of Nothingness, to the attainment of the jhana of- 
neither Consciousness nor Non-Consciousness. I have expounded 
the deliverance from the whirlpools through successive attain- 
ments (of the jhanas). I have expounded the most sublime 
liberation. Ananda, what a compassionate teacher, who has the 
welfare of his disciples at heart should do out of compassions, 
that I have done for you. Ananda! There are the places at the 
foot of trees. There are the secluded places. Ananda! Meditate! 
Do not be unmindful. Do not be remorseful later! This 1s our 
instruction to you all. 


Thus spoke the Bhagava. Delighted, the Venerable Ananda 
rejoiced in what the Bhagava had said. 


End of the Anenjasappaya Sutta, 
the sixth in this Vagga. 


7. GANAKA MOGGALLANA SUTTA 
Discourse to Ganaka Moggallana 
74. Thus have | heard: 


Once the Bhagava was residing at Pubbarama, the pinnacled 
monastery built by Migdramata (Visakha) in Savatthi. During 
that time brahmin Ganaka Moggallana approacned the Bhagava 
and exchanged greetings with the Bhagava. After having con- 
cluded amiable and courteous greetings, he sat in a suitable place 
and said thus to the Bhagava: 


“O Gotama, just as successive stages of training, succes- 
Sive stages of performance and successive stages of practice can 
be seen in the steps (leading) to the top of the staircase of 
Migaramata’s pinnacled monastery; O Gotama, so also there are 
‘successive stage of training, successive stages of performance, 
and successive stages of practice in the studying of the Vedas by 
the brahmins; O Gotama, so also there are successive stages of 
training, successive stages of performance and successive stages 
of practice in the art of archery; O Gotama, so also there are 
successive stages of training, successive stages of performance 
and successive stages of practice in the studying of mathematics 
for us mathematicians who make our living by it; O Gotama, 
indeed, when we get a pupil, we initially make him multiply one 
by one, two by two, three by three, four by four, five by five, 
six by six, seven by seven, eight by eight, nine by nine and ten 
by ten. O Gotama, we make him multiply uo to a hundred and 
beyond a hundred.O Gotama, as in these examples, is it possible 


78 Devadaha Vagga 


to prescribe successive stages of training, successive stages of 
performance and successive stages of practice in this Teaching 
also?” 


75. Brahmin, in this Teaching also, it 1s possible to 
prescribe the successive stages of training, successive stages of 
performance and successive stages of practice. Brahmin, for 
example, when a clever horse-trainer gets a thoroughbred horse, 
he fixes a bridle-bit over its mouth. He then proceeds with what 
has to be done next. In the same way, Brahmin, when the 
Tathagata gets one who .ought to be taught, he teaches him 
initially by saying thus, “Come, bhikkhu. Be endowed with 
morality, observe restraint according to the Fundamental Pinciples 
of Patimokkha,' adhere to right behaviour and lawful resort ? (in 
the quest for alms-food), see danger even in the slightest faults; 
fully observe the »recepts (of Discipline). 


Brahmin, the bhikkhu is thus endowed with morality, he 
observes restraint according to the Fundamental Principles of 
Patimokkha, he adheres to right behaviour and lawful resort (in 
the quest for alms-food), he sees danger even in the slightest 
faults, and he fully observes the precepts (of Discipline). Going 
one step further, the Tathagata exhorts the bhikkhu thus, “Come, 
bhikkhu. Guard the door of the sense-faculties; whenever you 
see a visible object with the eye, do not take in its characteristics 
(such as male or female) or its secondary details (such as 
expression or behaviour). If the faculty of sight is left unguarded, 
such depraved states of mind as covetousness and dissatisfaction 
stemming from that would overpower you as you fail to control 
your senses. So apply yourself to the task of restraint, guard 


1. Patimokkha: a set of fundamental instructions on conduct and attitude 
to be followed by every bhikkhu. 


2. Lawful resort: gocara: The rules of vinaya or discipline prohibit a 
bhikkhu from standing for alms-food at houses of ill fame or such 
unsavoury places. Places that are permissible to bhikkhus are called 
lawful reasorts. Going the rounds for alms-food only to resorts 
permissible to a bhikkhu 1s the observance of gocara. 


Ganaka Moggallana Sutta 719 


your faculty of sight, gain control over it. Whenever you hear a 
sound with the ear...p...Whenever you smell an odour with the 
nose ...p...Whenever you taste a flavour with the tongue 
...p...Whenever you make contact with the body ...p...When- 
ever you cognize a mind-object with the mind, do not take in its 
characteristics or its secondary details. If the faculty of mind ts 
left unguarded, such depraved states of mind as covetousness 
and dissatisfaction stemming from that would overpower you as 
you fail to control your senses. So apply yourself to the task of 
restraint, guard your faculty of mind, and gain control over it. 


Brahmin, the bhikkhu thus guards the door of sense- 
faculties. Going one step further, the Tathagata exhorts the 
bhikkhu thus, “Come, bhikkhu. Eat in moderation. Take food 
with proper reflection. Do so not for enjoyment, not for vanity 
(in strength), not for improvement of ‘the body and not for a 
better complexion, but only to sustain the physical body, to have 
just enough nourishment for maintaining life, to appease hunger 
and to carry out the Noble Practice of Purity. (Reflect thus:) By 
this alms-food, I shall remove the existing (lit., old) discomfort 
(of hunger) and shall prevent the arising of new discomfort 
(from immoderate eating). I shall have just enough nourishment 
to maintain life and to lead a blameless life in good health.’ 


Brahmin, the bhikkhu thus knows how to eat in modera- 
tion. Going one step further, the Tathagata exhorts the bhikkhu 
thus, “Come, bhikkhu. Practise vigilance. By walking and sitting 
(in meditation) in the day-time cleanse your mind of factors that 
are obstructions (to spiritual development). By walking and 
sitting (in meditation) in the first watch of the night cleanse your 
mind of factors that are obstructions (to spiritual development). 
In the middle watch of the night, lie down on your right side, 
in a noble reclining posture, with the left foot placed and a little 
beyond the right foot, completely mimdful and aware, making a 
mental note of the time to get up. Get up in the last watch of 
the night and by walking and sitting (in meditation) cleanse 
your mind of factors that are obstructions (to spiritual develop- 
ment). 





80 Devadaha Vagga 


Brahmin, the bhikkhu thus practises vigilance. Going one 
step further, the Tathagata exhorts the bhikkhu thus, “Come, 
bhikkhu. Be endowed with mindfulness and clear comprehen- 
sion, keep yourself completely aware, in moving forward or 
back, keep yourself completely aware, in looking forward or 
sideways keep yourself completely aware, in bending or stretch- 
ing your limbs; keep yourself completely aware, in carrying or 
wearing the great robe (1.e.,double-layered robe), alms-bowl! and 
the other two robes; keep yourself completely aware, in eating , 
drinking, chewing and savouring (food and beverages); keep 
ypurself completely aware, in urinating and defecating; keep 
yourself completely aware, in walking, standing, sitting, falling 
asleep, waking speaking and observing silence. 


Brahmin, the bhikkhu 1s thus endowed with mindfulness 
and clear comprehension. Going one step further, the Tathagata 
exhorts the bhikkhu thus, “CBme. bhikkhu. Choose for habita- 
tion a lonely spot in the woods, or at the foot of a tree, or on 
a hillside, or in a gully, or in a mountain cave, or in a cemetery, 
or in a thicket, or on an open plain, or on a heap of straw. 


Brahmin, the bhikkhu thus chooses for habitation a lonely 
spot in the woods, or at the foot of a tree, or a on a hillside, 
or in a gully, or in a mountain cave, or in a cemetery, or in a 
thicket, or on an open plain, or on a heap of straw. Returning 
from the round of alms and having had his meal, he sits down 
cross-legged and upright and establishes mindfulness in medita- 
tion. Then that bhikkhu dissociates himself from coveting the 
world (of the five aggregates of clinging) and abides with his 
mind free from covetousness, thereby cleansing himself of cov- 
etousness altogether. He dissociates himself from 11! will, abides 
with his mind free from ill will and develops goodwill towards 
all living beings, thereby clreansing himself of 11] will altogether. 
He dissociates himself from sloth and torpor, abides with his 
mind free from sloth and torpor, abides with his mind free from 
sloth and torpor with clear perception, mindfullness and compre- 


Ganaka Moggallana Sutta 8 | 


hension, thereby cleansing himself of sloth and torpor atogether. 
He dissociates himself from restlessness and worry and abides 
with his mind in calmness and develops inner peace, thereby 
cleansing himself of restlessness and worry altogether. He disso- 
ciates himself from doubt, abides with his mind free from doubt, 
and does not waver (in his faith) in meritorious dhammas, 
thereby cleansing himself of doubt altogether. 


76. Having thus abandoned the five hindrances which 
are the causes of defilement of the mind and which weaken 
knowledge, and having detached himself from sensual pleasures 
and demeritorious factors, that bhikkhu achieves and remains in 
the first jhana which has vitakka (initial application of the mind), 
vicara (sustained application of the mind) and also has piti 
(delightful satisfaction) and sukha (bliss) born of detachment 
from the hindrances (nivaranas). Having got rid of vitakka and 
vicara, he achieves and remains in the second jhana with 
internal serenity ...p... Having detached from piti as well, he 
achieves and remains in the third jhana ...p... By dispelling both 
pleasure and pain ...p... he achieves and remains in the fourth 
jhana. 

Brahmin, there are those bhikkhus who are still in train- 
ing and have not yet attained Arahatship, and who, therefore, are 
still longing for (attanment of) the incomparable peace of arahatship 
where there is extinction of (all) bonds’. The above is my 
teaching for those bhikkhus. There are those bhikkhus who are 
arahats*, who are rid of asavas, who have fulfilled magga 
practice, have completed the task, have laid down the burden (of 
the five khandhas), have gained arahattaphala, have done away 
with th fetters binding them to existence, have full knowledge, 
and have a mind liberated from kilesas. For those bhikkhus these 
dhammas are conducive to a happy existence in this very life 
and to the accomplishment of mindfulness and clear comprehen- 
sion. 

3. bonds: yoga: the bonds of attachment to (i) sense-pleasure, (kama) 
(i1)existence (bhava), (iit) false views (ditthi), and (iv) ignorance 
(avijja). 

4. arahats: those who are devoid of kilesas. 





82 Devadaha Vagga 


When this had been said, the brahmin Ganaka Moggallana 
asked the Bhagava thus: “When taught thus by the revered 
Gotama, when taught thus repeatedly, do all the disciples of the 
revered Gotama attain Nibbana, the ultimate goal? Or, are there 
some bhikkhus who do not so attain?” 


“Brahmin, when taught thus by me and when taught thus 
repeatedly, some of my disciples do attain Nibbana, the ultimate 
goal and some do not.” 


‘“O Gotama, indeed, Nibbana exists; the path to Nibbana 
exists; and the revered Gotama who exhorts(his disciples to 
follow the path) exists. Nevertheless, among the disciples of the 
revered Gotama who are taught thus by the revered Gotama and 
taught thus repeatedly, some attain Nibbana, the ultimate goal, 
and some do not. What is the cause, what is_ the reason?” 


Ti. “Brahmin, in that case, I will put a question to 
you in turn. Answer that question as you like Brahmin, what do 
you think of what J am going to say? Are you familiar with the 
road that leads to Rajagaha?”’ 


“Yes, Sir, I am familiar with the road that leads to 
Rajagaha.” 

“Brahmin, what do you think of what I am going to say’? 
Suppose a man wanting to go to Rajagaha were to come this 
place. Having approached you, he might ask, ‘Sir, I would like 
to go to Rajagaha. Please show me the road that leads to 
Rajagaha.’ You might say to that man thus, ‘Come, O man. This 
road goes to Rajagaha. Go for awhile by this road. When you 
have gone for awhile by this road, you will come to see a 
village by such and such a name. Go a little further by this road. 
When you have gone a little further by this road, you will come 
to see a market-town by such abd such a name. Go a little 
further by this road. When you have gone a little further by this 
road, you will come to see a delightful garden, a delightful 
thicket, a delightful plain, a delightful lake, all in Rajagaha. 
‘Though directed by you thus, and directed thus repeatedly, that 


man might take the wrong road and might go in another 
direction. 





Ganaka Moggallana Sutta 83 


“Next, suppose, a second man wanting to go to Rajagaha 
were to come to this place. Having approached you might ask, 
‘Sir, [ would like to go to Rajagaha. Please show me the road 
that leads to Rajagaha.’ You might say to that man thus, ‘Come, 
O man. This road goes to Rajagaha. Go for awhile by this road. 
When you have gone for awhile by this road, you will come to 
see a village by such and such a name. Go a little further by 
this road. When you have gone a little further by this road, you 
will come to see a market-town by such and such a name. Go 
a little further by this road. When you have gone a little further 
by this road, you will come _ to see a delightful garden, a 
delightful thicket, a delighteful plain, a delightful lake, all in 
Rajagaha.’ When directed by you thus, and directed thus repeat- 
edly, he might get to Rajagaha with ease. 


“Brahmin, indeed, Rajagaha exists. The road that leads to 
Rajagaha exists. You who show the man exist. Nevertheless, 
though directed by you thus, and directed ths repeatedly, one 
man might take the wrong road and migiut go in another 
direction while the other man might reach Rajagaha with ease. 
What is the cause, what is the reason?’ “O Gotama, what can 
I do in this case? O Gotama, I am one who only shows the 
way.” 


Brahmin, in the same way, indeed, Nibbana exists; the 
path to Nibbafia exists; I who exhort (my disciples to follow the 
path to Nibbana) exist. Nevertheless, among my disciples who 
are taught thus by me, and taught thus repeatedly, some attain 
Nibbana, the ultimate goal and some do not. Brahmin, what can 
I do in this case? Brahmin, I am the Tathagata who only shows 
the way. 


78. When this had been said, the brahmin Ganaka 
Moggallana spoke to the Bhagava thus, “O Gotama, there are 
persons who renounce hearth and home for the homeless life of 
a recluse not from faith, not from conviction, but for livelihood. 
They are crafty and deceitful, fraudulent, distracted, arrogant, 
foppish, scurrilous, loose-tongued; they leave the doors of sense- 
faculties inguarded; they are immoderate in eating, not intently 
vigilant, indifferent to practice proper to a samana, not keen in 
observance of the Rules of Discipline, intent on acquiring abun- 
dance (of material benefits), lax (in following the ‘Veaching), 
foremost in regressing (into demeritoriousness), irresponsible in 
the task of achieving absolute extinction of dukkha (which 1s 





84 Devadaha Vagga 


Nibbana), lazy, deficient in energy, unmindful, uncomprehend- 
ing, unsettled (in mind), straying in mind, unwise and dull. The 
honourable Gotama does not associate with such persons. 


“But there are (also) worthy men who renounce their 
homes for the homeless life of a recluse through faith, who are 
not crafty, not deceitful, not fraudulent, not distracted, not fop- 
pish, not scurrilous, not loose-tongued; they have the doors of 
sense-faculties guarded, they are moderate in eating, intently 
vigilant, attentive to practice proper to a samana, keen 1n obser- 
vance of the Rules of Discipline, not intent on acquiring abun- 
dance (of material benefits), not lax (in following t he Teach- 
ing), not responsible for any regression (into demeritorious- 
ness), foremost in the task of achieving absolute extinction of 
dukkha they are assiduous, their minds are directed to Nibbana, 
they are mind‘ul, clear in comprehension, settled (in 
mind),concentrated (in mind), wise and not dull. The honourable 
Gotama associates with such persons. 


“Just as, O Gotama, of all fragrant roots, black sandal- 
wood is said to be the best; of all fragrant heartwoods, red 
sandalwood is said to be the best; of all fragrant flowers, jasmin 
is said to be the best, similarly, the teaching of the revered 
Gotama is loftier than all other extant teachings. 


“Q Gotama! Excellent (is the dhamma)! O Gotama! 
Excellent (is the dhamma)! The Revered Gotama has taught the 
dhamma in many ways; it 1s, O Gotama, as if one turns up what 
lies upside down as if one uncovers what lies covered, as if one 
shows the way to another who is lost, as if one holds up a lamp 
in the darkness for those with eyes to see visible objects. I take 
refuge in the revered Gotama; I take refuge in the Dhamma and 
I take refuge in the Samgha. May the revered Gotama take me 
as a lay disciple who has taken refuge (in the Buddha, the 
Dhamma and the Samgha) from today onwards till the end of 
life.” 


End of the Ganaka Moggallana Sutta 


the seventh in this Vagga. 


8. GOPAKA MOGGALLANA SUTTA 


Discourse to Gopaka Moggallana 


79. Thus said I heard: 


Once, not long after the Buddha’s parinibbana (passing 
away), the Venerable Ananda was staying in Rajagaha at the 
monastery of Bamboo Grove where the black squirrels were fed. 
At that time King Ajatasattu of Magadha, son of Queen Vedehi, 
being apprehensive of (the intention of ) King Pajjota’ , had the 
fortifications of Rajagaha strengthened. It ws then that the 
Venerable Ananda, having rearranged his robes taking alms- 
bowl and great robe, set out early in the morning for Rajagaha 
on his daily round for alms. It occurred then to the Venerable 
Ananda thus, ‘It is yet too early to go round for alms-food in 
Rajagaha. It would be well for me to go to the brahmin Gopaka 
Moggallana at his place of work.’ 


The Venerable Ananda then went to the brahmin Gopaka 
Moggallana at his place of work. Seeing the Venerable Ananda 
coming in the distance, the brahmin Gopaka Moggallana said 
thus to the Venerable Ananda: “May the honourable Ananda be 
please to come. The coming of the honourable Ananda is good. 


1. Apprehensive of King Pajjota: King Pajjota, also known as Candapajjota, 
was a very close friend of King Bimbisatha, father of King Ajatasattu. 
On hearing that King Bimbisaéra was killed by his son, Ajatasattu, 
King Pajjota declared: “This Ajatasattu has killed my very dear friend 
to make himself King of Magadha I will make him see that here is 
a very dear friend of King Bimbisara.” King Ajatasattu took this as 
a threat to him , and was therefore very apprehensive; but he was not 
sure of King Pajjota’s. intention. 


86 Devadaha Vagga 


Honourable Ananda has taken quite a long time to visit us here. 
Here is the seat duly prepared. May the honourable Ananda take 
the seat.” The Venerable Ananda took the prepared seat while 
Gopakka Moggallana, the brahmin, took a low seat in a suitable 
place. The brahmin Gopaka Moggallana, who was seated in a 
suitable place, said these words to the Venerable Ananda: “O 
Ananda, the Honourable Gotama, who was worthy of special 
veneration and was perfectly self-enlightened, was endowed with 
Sabbafifiuta Nana.” Is there a single bhikkhu who also is fully 
and completely endowed with Sabbafifiuta Nana?” 


“Brahmin, the Bhagava, who was worthy of special 
veneration and was perfectly self-enlightened, was endowed with 
Sabbafifiuta Nana. There is not a single bhikkhu who also is 
fully and completely endowed with Sabbafifiuta Nana. Brahmin, 
indeed, the Bhagava caused the Path that had not yet arisen to 
arise. He caused .he Path that had not yet appeared to appear. 
He proclaimed the Path that had not yet been proclaimed by 
others. He was one who knew the Path (Maggafnu). He was 
one who knew the Path clearly (Maggavidti). He was one who 
was skilled in the Path (Maggakovida). His present day disciples 
follow the Path and attain the Path (knowledge) afterwards.” 
This was the unfinished conversation of the Venerable Ananda 
with the brahmin Gopaka Moggallana. 


At that time the brahmin Vassakara, Chief Minister of 
Magadha, on his regular round of inspection of works in Rajagaha, 
arrived at the work-place of Gopaka Moggallana where the 
Venerable Ananda was. Approaching the Venerable Ananda, he 
exchanged greetings with the Venerable Ananda; having con- 
cluded the amiable and courteous greetings, he sat in a suitable 
place and said to the Venerable Ananda thus. “O Ananda, what 


2. Sabbaffiuta Nana: In the text the pali word used is ‘dhamma’; 
according to the Commentary here it means Sabbafifiuta Nana (perfect 
wisdom). 


Gopaka Moggallana Sutta 87 


were you talking about as you were assembled here? What was 
the subject of your unfinished conversation before I came?” 


“Brahmin, the brahmin Gopaka Moggallana said to me 
thus; ‘O, Ananda, the honourable Gotama, who was worthy of 
special veneration and was perfectly self-enlightened, was en- 
dowed with Sabbafifiuta Nana. Is there any single bhikkhu who 
also is fully and completely endowed with Sabuafifiuta Nana?’ 
On this I said to the brahmin Gopaka Moggallana thus: ‘Brah- 
min, the Bhagava, who was worthy of special veneration and 
was perfectly self-enlightened, was endowed with Sabbafifiuta 
Nana. There is not a single bhikkhu who also is fully and 
completely endowed with Sabbafifiuta Nana. Brahmin, indeed, 
the Bhagava caused the Path that had not yet arisen to arise. He 
caused the Path that had not yet appeared to appear. He 
proclaimed the Path that had not yet been proclained by others. 
He was one who knew the Path. he was one who knew the 
Path clearly. He was one who was skilled in the Path. His 
present day disciples follow the Path and attain the Path (knowl- 
edge) afterwords.’ Brahmin, this was the unfinished conversation 
between the brahmin Gopaka Moggallana and myself before you 
came in.” 


80. “O Ananda, is there a bhikkhu now who would 
be your refuge and who has been left by the revered Gotama 
(with these words:) “This bhikkhu will be your refuge when | 
have passed away’? “Brahmin, there is not a single bhikkhu 
now who would be our refuge and who has been left (with 
these words:) “This bhikkhu will be your refuge when I have 
passed away’, by the Bhagava who knew all, who saw all, who 
was homage-worthy and was perfectly self-enlightened.” 


“OQ Ananda, is there a bhikkhu now who would be your 
refuge and who has been designated by the community of 
bhikkhus and appointed by several senoir bhikkhus as: “This is 
the bhikkhu who will be our refuge after the Bhagava has 
passed away’?” “Brahmin, there is not a single bhikkhu now 





88 Devadaha Vagga 


who would be our refuge and who has been designated by the 
community of bhikkhus and appointed by several senior bhikkhus 
as: ‘This is the bhikkhu who will be our refuge after the 


> 39 


Bhagava has passed away. 


“OC Ananda, in the absence of such a refuge, what is the 
reason for (your) unity?” “Brahmin, itis not that we have no 
refuge. Brahmin. we do have refuge. The Teaching is our 
refuge.” 


“When asked, ‘O Ananda, is there a bhikkhu now who 
would be your refuge and who has been left by the revered 
Gotama (with these words): This bhikkhu will be your refuge 
when I have passed away?’ you said, ‘Brahmin, there is not a 
single bhikkhu now who would be our refuge and who has 
been left (with these words). This bhikkhu will be your refuge 
when I have passed away, by the Bhagava, who knew all, who 
saw all, who was homage-worthy and who was perfectly self- 
enlightened.’ 


‘When asked, ‘O Ananda, is there a bhikkhu now who 
would be your refuge, and who 1s designated by the community 
of bhikkhus and appointed by several senior bhikkhus as: This 
is the bhikkhu who will be out refuge after the Bhagava has 
passed away?’ you said, ‘Brahmin, there 1s not a single bhikkhu 
now who would be our refuge, and who 1s designated by the 
community of bhikkhus and who is appointed by several senoir 
bhikkhus as: This is the bhikkhu who will be our refuge after 


> 99 


the Bhagava has passed away’. 


“When asked, ‘O Ananda, in the absence of such a 
refuge, what is the reason for your unity?’ you said, ‘Brahmin, 
it is not that we have no refuge. Brahmin, we do have refuge. 
The Teaching is out refuge’. ‘O Ananda, how are we to 
understand the meaning of these words?” 


81. “Brahmin, the Bhagava who knew all, who saw 
all, who was homage-worthy and who was perfectly self- 


Gopaka Moggallana Sutta 89 


enlighteed, laid down the rules of discipline for the bhikkhus. He 
prescribed the Patimokka (fundamental precepts for bhikkhus). 
On sabbath days, those of us who reside within certain limits of 
a village meet together and a certain bhikkhu who knows the 
Patimokkha by heart is resquested to recite it. When that bhikkhu 
recites the Patimokkha, we ask any bhikkhu who finds himself 
guilty of an offence by transgression of the rules to act in 
accordance with the rules (of discipline) and in accordance with 
th Teaching.” 


“This is not caused by you honourable ones to be done; 
this is caused to be done by the rules (of discipline). O Ananda, 
is there a particular bhikkhu now whom you respect, esteem, 
revere and venerate, a bhikkhu whom you depend upon with 
respect and esteem?” “Brahmin, there is no particular bhikkhu 
now whom we respect, esteem, revere and venerate, a bhikkhu 
whom we depend upon with respect and esteem.” 


“When asked, ‘O Ananda, is there a bhikkhu now who 
would be your refuge, and who has been left by the Honourable 
Gotama (with these words): This bhikkhu will be your refuge 
when I have passed away?’ you said, ‘Brahmin, there is not a 
single bhikkhu now who would be our refuge and who has 
been left (with these words): This bhikkhu will be your refuge 
when I have passed away, by the Bhagava, who knew all, who 
saw all, who was homage-worthy and who was perfectly self- 
enlightened.’ 


“When asked, ‘O Ananda, is there a bhikkhu now who 
would be your refuge and who is designated by the community 
of bhikkhus and appointed by several senior bhikkhus as: This 
is the bhikkhu who will be our refuge after the Bhagava has 
passed away? you said: ‘Brahmin, there is not a single bhikkhu 
now who would be our refuge, and who is designated by the 
community of bhikkhus and who is appointed by several senior 
bhikkhus as: This is the bhikkhu who will be our refuge after 
the Bhagava has passed away.’ 





90 Devadaha Vagga 


“When asked, ‘O Ananda, is there a particular bhikkhu 
now whom you respect, esteem, revere and venerate, a bhikkhu 
whom you depend upon with respect and esteem?’ you said: 
‘Brahmin, there is no particular bhikkhu now whom we respect, 
esteem, revere and venerate, a bhikkhu whom we depend upon 
with respect and esteem.’ O Ananda, how are we to understand 
the meaning of these words?” 


The Ten Factors (dhamma) Fostering Respect 


82. Brahmin, there are ten factors fostering respect 
expounded by the Bhagava who knew all, who saw all, who 
was homage-worthy and who was perfectly self-enlightened. 
Now we respect, esteem, revere and venerate the one who has 
these ten factors, and we depend upon him with respect and 
esteem. Which are the ten factors fostering respect? 


In this sdsana, brahmin, the bhikkhu has perfect morality; 
he observes restraint according to the Fundamental Principles of 
Patimokkha; he adheres to right behaviour and lawful resort (in 
the quest for alms-food); he sees danger even in the slightest 
faults; and he fully observes the precepts (of Discipline).(1) 


He has heard a great deal (of the teaching, retains and 
accumulates the teachings he has heard these teachings are 
excellent in the beginning, excellent in the middle and excellent 
in the end, complete in meaning and phrasing, setting out the 
Noble Practice of Purity which 1s absolutely perfect and abso- 
lutely pure: He has heard a great deal of such teachings, 
commits them to memory, accumulates them by recitation reflects 
on them and penetratingly comprehends them through insight.(2) 


He 1s contented with any available robes, alms-food, 
monastic living place, and medicines and medicinal requisites for 
curing illness.(3) 


He can attain at will, without difficulty and without 
trouble, the four jhanas which are the results of utmost purity of 
mind and which bring bliss in this very life.(4) 

He enjoys (possession of) vrious forms of psychic power;? 
from being one, he can become many; from being many he can 
become one; he can be visible or invisible; he can pass unhin- 
dered through walls, enclosures and mountains as though going 


3. psychic power: raanrvrana: iddhi means “completion” “accomplish- 
ment.” It is the power; to create marvels. 


Gopaka Moggallana Sutta 9} 


through space he can plunge into or out of the earth as though 
plunging into or out of water; he can walk on water without 
parting it as though walking on earth; he can travel in space 
cross-legged just like a winged bird, he can touch and stroke the 
moon and the sun, so mighty and powerful; and he can gain 
mastery over his body to reach even up to the world of 
Brahmas. (5) a 

He can hear both the sounds of devas and men far or 
near, with the hearing power which surpasses the hearing-power 
of men, and which is extremely clear like the divine hearing- 
power.(6) 


He can know discriminatively with his own mind the 
minds of other beings or individuals; he can know the mind with 
attachment, raga,* as mind with attachment; he can know the 
mind without attachment as mind without attachment: he can 
know the mind with anger, dosa,> as mind with anger; he can 
know the mind without anger as mind without anger; he can 
know the mind with bewilderment, moha,° as mind with bewil- 
derment; he can know the mind without bewilderment as mind 
without bewilderment; he can know the indolent mind, samkhitta 
citta,’ as indolent mind; he can know the distracted mind, 
vikkhitta citta®, as distracted mind; he can know the exalted 
mind, mahaggata citta,? as exalted mind; he can know the 


4. attachment, raga: In vipassana bhavana, the bhikkhu is liable to 
misunderstand attachment. He may think that he is required to be 
mindful of strong forms of attachment only .He is, in fact, required 
to be mindful of all forms of attachment weak, medium, strong. In 
vipassana, it is a very important point. Whatever takes place in the six 
senses, however insignificant, however good or bad it is, he is required 
to be mindful of it. (attachment pleasure in or craving for something). 

5. dosa: mental violence, hatred, frustration, desire to ill-treat, desire to 
des -troy, desire to kill, are all covered by this term, dosa. 

6. moha: (Usuaily defined as stupidity, dullness of mind, bewilderment, in 
fatuation, delusion.) Moha is a cetasika that makes citta (mind) 
incapable of choosing between right and wrong, incapable of perceiv- 
ing the Four Ariya Truths, incapable of practicing correctly for the 
perception of the Four Ariya Truths, incapable of adopting a proper 
mental attitude. It is called micchanana, the intellect that is capable 
of giving only evil counsel in all matters. Moha makes a person blind 
to the nature and consquences of a demeritorious deed. 

7. samkhitta citta: (lit., shrunken mind); this means indolence, lethargy, 
slothfulness, lack of interest in anything. (the commentry) 

8. vikkhitta citta: A diffused or restless state of mind resulting in lack 
of concentration.( The Commentary) 

9. Mahaggata citta: The loftiness of mind experienced in ripa jhana and 

 arlipa jhana. (The Commentary). 


92 Devadaha Vagga 


unexalted mind, amahaggata citta,!° as unexalted mind; he can 
know the inferior mind, sa-uttara citta,!! inferior mind; he can 
kow the superior mind, anuttara citta,'? as superior mind; he can 
know the concetrated mind; samahita citta,'’’ as concentrated 
mind: he can know the unconcentrated mind, asamahita citta,'* as 
unconcentrated mind; he can know the liberated mind, vimutta 
citta,'5 as liberated mind; and he can know the unliberated mind, 
avimutta citta!®, as unliberated mind.(7) 





10. amahaggata citta: (kamavacara citta): The mind as generally found in 
the sensuous realms. (The Commentary) 

11&12. sa-uttata and anuttara are relative terms, indicating inferior and 
superior states of mind. A state of mind that has some state of mind 
superior to it, and is therefore inferior is sa-uttara citta: a state of mind 
that is superior to some other state of mind is anuttara citta. Kamavacara 
citta, the state of mind of sensuous realms is inferior to the rupa and 
arupa jhana states of mind. The rapa jhana state of mind is inferior 
to the artipa jh ina state of mind but 1s superior to the kamavacara 
state of mind tn vipassana practice, the artpa jhana state of mind Is 
superior to both the ripa jhana and the kamavacara states of mind. 
Within the stages of the jhana themselves each jhana 1s relatively 
inferior or superior progressing to the nevasanfasanfayatanajhana 
which is the highest stste of mind. 

An ordinary yogi who has no experience of jhana cannot concentrate 
on the mahaggata or anuttara states of mind. 

As a matter of fact, anuttara is normally an epithet for Lokuttara citta 
or Magga phala citta. However in vipassana practice the yogi can 
concentrate only on the five upadanakkhandhas, the five Aggregates 
which form the objects of Clinging. He cannot concentrate on Magga- 
phala citta. Therefore, jhanas are given the epithe anuttara.(The Com- 
mentary). 

13. samahita citta: the mind that has samadhi, which is mental concentra- 
tion on an object. According to the Commentary sam§hita citta has (1) 
upacara samadhi and (i) appana samadhi (1.e., jhana). Upacara samadhi 
is samadhi that precedes and is close to appana samadhi helping the 
latter to take place. Appana samadhi fixes the mind on the mental 
object. The mind with upacara samadhi generally belongs to the 
sensuous state of existence. The mind with appana samadhi belongs to 
the rupa (fine material) and artpa (non-material) jhdnas. 

14. samahita citta: The mind without the two kinds of samadhi (the 
Commentary) 

15. vimutta citta: Here it means the mind temporarily liberated from 
defilements (kilesas) (The Commentary) 

16. avimuttt citta: The mind not liberated from defilements 
(The commentary) 


Gopaka Moggallana Sutta 93 


He can recollect many and varied existences of the past!” 
And what is that? It is the recollection of one past existence,'* 
or two, or three, or four, or five, or ten, or twenty, or thirty, or 
forty, or fifty, or a hundred, or a thousand, or a hundred 
thousand existences, or existences in many cycles of dissolution, 
Or in many cycles of development, or in many cycles of the 
rounds of development and dissolution, in this way; ‘In that past 
existence I was known by such a name; I was born into such 
a clan; | was of such an appearance; I was thus nourished; | 
enjoyed pleasure thus; I suffered pain thus; my life-span was 
such; I died in that existence; then I was born in another 
existence; in that (new) existence, I was known by such a name; 
I was born into such a clan; I was of such an appearance; I was 
thus nourished; I enjoyed pleasure thus: I suffered pain thus: my 
life-span was such: I died in that existence; an? then I was born 
in this existence.’ He can recollect thus his many and varied past 
existences, together with their circumstances and related facts. (8) 


He can with the psychic power of divine sight, which 1s 
extremely clear, surpassing the sight of men see beings in the 
process of passing away and arising, inferior or superior beings, 
beautiful or ugly beings and beings with good or bad destina- 
tions; and he can know how beings arise according to their own 
kamma actions.(9) 


ye  =_ 


He can, by means of abhififia'’, special apperception, 
personally and in this very life, realize, attain to and remain in 
the emancipation of mind (cetovimutti)*? and in the emancipation 


eS & om 


by insight (pafifiavimutti)*! free of asavas (defilements that be- 
fuddle the mind) through their destruction. (10) 


17. See appendix A2 of “Ten Suttas from Digha Nikaya”. 


18. Existence: jati:Existence means that sequence of mental and physical 
phenomena that begins with birth-consciousness and ends with death- 
consciousness. 


19. abhififid: Arahatta Magga fiana: Fourth-Stage Insight into Nibbana. 


' ~~. =~ = 


20. cetovimutti:i.e., Arahatta Phala samadhi: Concentration of mind, free of 
passion or craving, pertaining to Fourth-Stage Fruition. 

21. pafifiavimutti: i.e., Arahatta Phala pafipa: Insight-Wisdom pertaining 
to Fourth-Stage Fruition. 


94 Devadaha Vagga 


Brahmin, these are the ten factors fostering respect 
expounded by the Bhagava who new all, who saw all, who 
was homage-worthy and who was perfectly self-enlightened. 
Now, we respect, esteem, revere and venerate the one who has 
these ten factors, and we depend upon him with respect and 
esteem. 


83. | When this was said, the chief Minister of Magadha, 
brahmin Vassakara, said to General Upananda thus, “Honourable 
General, what do you think of this? If the worthy ones respect 
those those who are worthy of respect, esteem those who are 
worthy of reverence, and venerate those who are worthy of 
veneration, they are indeed respecting those who are worthy of 
respect, esteeming those who are worthy of esteem, revering 
those who are worthy of reverence, and venerating those who 
are worthy of veneration. If they do not respect, esteem, revere 
and venerate thc .e who have these ten factors fostering respect, 
what kind of person should they respect, esteem, revere and 
venerate and depend upon?” 


Then the Chief Minister of Magadha, brahmin Vassakara, 
said to the Venerable Ananda thus, “Where does the honourable 
Ananda reside now?” “Brahmin, I reside now in the Veluvana 
monastery”. “O Ananda, is the Veluvana Bamboo Grove de- 
lightful, quiet, free from noise, free from the coming and going 
of people, suitable for privacy, suitable for solitary seclusion?” 
“Brahmin, the Veluvana Bamboo Grove 1s delightful, quiet, free 
from noise, free from the coming and going of people, suitable 
for privacy and suitable for solitary seclusion. Why is it so? It 
is due to people like you who take care and look after (the 
Veluvana Bamboo Grove).” 


“O Ananda, the Veluvana Bamboo Grove is indeed 
delightful, quiet, free from noise, free from the coming and 
going of people, suitable for privacy, suitable for solitary seclu- 
sion. Why 1s it so? It 1s due to your revered selves who are in 
the habit of abiding in jhana absorption. Your revered selves 


Gopaka Moggallana Sutta 95 


have indeed attained jhana and are in the habit of abiding in 
jhana absorption. 


“© Ananda, once the honourable Gotama was residing at 
the pinnacled monastery in Mahavana Wood of Vesali. O 
Ananda, at that time I approached the honourable Gotama at that 
pinnacled monastery in Mahavana Wood. When thus approached, 
that honourable Gotama apoke in various ways about jhana(mental 
absorption). That honourable Gotama had attained jhana and was 
in the habit of abiding in the mental absorption (jhana). That 
honourable Gotama praised all forms of jhana.” 


84. “Brahmin, in fact the Bhagava does not praise all 
forms of jhana nor does he not praise all forms of jhana. 
Brahmin, what form of jhana is not praised by the Bhagava’? 
Brahmin, in this world, someone who lives with a mind over- 
whelmed and oppressed by craving for sensual pleasure does not 
understand fundamentally and truly the way to escape from 
craving for sensual pleasure that has arisen in him. In contem- 
plating, that person contemplates, variously contemplates, repeat- 
edly contemplates with craving for sensual pleasure. He who 
lives with a mind overwhelmed and oppressed by ill will does 
not understand fundamentally and truly the way to escape from 
ill will that has arisen in him. In contemplating, that person 
contemplates variously contemplates, repeatedly contemplates with 
ill will. He who lives with a mind overwhelmed and oppressed 
by sloth and torpor does not understand fundamentally and truly 
the way to escape from sloth and torpor that has arisen in him. 
In contemplating that person contemplates, variously contem- 
plates repeatedly contemplates with sloth and torpor. He who 
lives with a mind overwhelmed and oppressed by distraction and 
worry does not understand fundamentally and truly the way to 
escape from distraction and worry that has arisen in him. In 
contemplating, that person contemplates with distraction and worry. 
He who lives with a mind overwhelmed ad oppressed by 
uncertainty does not understand fundamentally and truly the way 


96 Devadaha Vagga 


to escape from uncertainty that has arisen in him. In contemplat- 
ing, that person contemplates, variously contemplates, repeatedly 
contemplates with uncertainty Brahmin, the Bhagava does not 
praise these forms of jhana (mental absorptions). 


“Brahmin, which form of jhana does the Bhagava praise? 
Brahmin, in this Teaching, the bhikkhu, being detached from 
sensual pleasures and demeritorious factors, achieves and remains 
in the first jhana which has vitakka (initial application of the 
mind), vicara (sustained application of the mind), and which has 
piti (delightful satisfaction) and sukha (bliss) born of detachment 
from hindrances (nivaranas). Then having got rid of vitakka and 
vicara he achieves and remains in the second jhana with internal 
tranquillity, with enhancement of one-pointedness of mind, de- 
void of vitakka and vicara, but with piti and sukha born of 
concentration ..... in the third jhana ..... in the fourth jhana. 
Brahmin, the Bhagava praises these forms of jhana.” 


“© Ananda, the honourable Gotama disparages the jhanas 
that should be disparaged, praises the jhanas that should be 
praised. O Ananda, let me take leave of you. We have many 
things to do.” “Brahmin, you may go when you wish.” Then the 
Chief Minister of Magadha, brahmin Vassakara, pleased and 
delighted with what the Venerable Ananda said, rose from his 
seat and departed. 


Not long after the departure of the Chief Minister of 
Magadha, the brahmin Vassakara, the brahmin Gopaka Moggallana 
addressed the Venerable Ananda as follows: “We have asked 
the honourable Ananda a question, which the Venerable Ananda 
has not answered yet.” “Brahmin, haven’t I answered your 
question thus? ‘The Bhagava, by virtue of his being endowed 
with Sabbafifiuta Nana, was worthy of special veneration and 
perfectly self-enlightened. There is not a single bhikkhu who 
also is fully and completely endowed with Sabbafifuta Nana. 
Brahmin, indeed, the Bhagava caused the Path that had not yet 


Gopaka Moggallana Sutta 97 


arisen to arise. He caused the Path that had not yet appeared to 
appear. He proclaimed the Path that had not yet been proclaimed 
by others. He was one who knew the Path (Maggaffnti). He 
was one who knew the Path clearly (Maggavidi). He was one 
who was skilled in the Path (Maggakovida). His present day 


disciples follow the Path and attain the Path (knowledge) after- 
wards.” 


End of the Gopaka Moggallana sutta, 
the eight 1n this Vagga. 


9. MAHAPUNNAMA SUTTA 
The Greater Discourse Given on a Full Moon Night 
85. Thus have I heard: 


Once the Bhagava was residing at Pubbarama, the pinnacled 
monastery built by Migaramata (Visakha) in Savatthi. At that 
time, on the night of the fifteenth day which 1s a full moon day 
and an uposatha (sabbath) day,’ the Bhagavad was seated in the 
Open air, surrounded by a company of bhikkhus. Then, one of 
the bhikkhus, rising from his seat and arranging his robe so as 
to cover his left shoulder with it, paid homage to the Bhagava 
with joined palms raised (to the forehead) and addressed the 
Bhagava as follows: 


“Venerable Sir, if you would allow me, I would like to 
put a question to the Bhagava.” ‘Bhikkhu, should you desire to 
ask, remain seated at your place and ask the question you 
want.” 


86. Thereupon, the bhikkhu, remaining seated at his 
place, put the following question to the Bhagava: “Venerable 
Sir, are these the five aggregates which which are the objects of 
clinging, namely, the aggregate of corporeality which is the 
cbject of clinging, the aggregate of sensation which 1s the object 
of clinging, the aggregate of perception which 1s the object of 
clinging, the aggregate of volitional activities wh’ch is the object 
of clinging, and the aggregate of consciousness which 1s the 
object of clinging?” 


1. an uposatha (sabbath) day: 


In the Buddha’s Teaching the days on which the eight moral precepts 
are observed are called uposattha (sabbath) days. The eighth and the 
fifteenth days of the waxing half of the lunar month as well as eighth 
and the fourteenth or the fifteenth days of the waning half of the 
lunar month are uposatha days. 


Mahapunnama Sutta 99 


“Bhikkhus, these are the five aggregates which are the 
objects of clinging,” namely, the aggregate of corporeality which 
is the objects of clinging, the aggregate of sensation which is the 
object of clinging, the aggregate of perception which is the 
object of clinging, the aggregate of volitional activities which is 
the object of clinging and the aggregate of consciousness which 
is the object of clinging.” 

“Very well, Venerable Sir’, said the bhikkhu,delighted 
with what the Bhagava had said, and having expressed his 
satisfaction asked the Bhagava a further question. “Venerable 
Sir, what is the root-cause of these five aggregates which are the 
objects of clinging?’ “Bhikkhu, Craving is the root-cause of 
these five aggregates which are the objects of clinging.” “Ven- 
erable Sir, is that clinging’ itself the five aggregates which are 
the objects of clinging? Or is clinging apart from the five 
aggregates which are the objects of clinging?” “Bhikkhu, that 
clinging is not the same as those five aggregates which are the 
objects of clinging, nor is it apart from them. Bhikkhu, there 1s 
the craving for the five aggregates which are the objects of 
clinging. This craving for the five aggregates is clinging.” 

“Venerable Sir, can this craving for the five aggregates 
which are the objects of clinging be in different forms?”’. “Bhikkhu, 
it could be” said the Bhagava. “Bhikkhu, 1n this matter, it occurs 
to some person thus, ‘May I have such and such an appearance 
in the future’, “May I have such and such sensatoin in the 
future’, “May I have such and such preception in the future’. 
‘May I have such and such volitional activities in the future’, 
‘May I have such and such consciousness in future.’ Thus, 
craving for the five aggregates which are the objects of clinging 
can be in different forms.” 


2. the five aggregates which are the objects of clinging: panitcupadanakkhan 
dha: The five aggregates (khandhad) are the objects of craving and 
wrong view which have the tendency to cling tenaciously to the 
object of attention.Hence these aggregates are called the five aggre 
gates which are the objects of clinging. 


3. clinging, here, 1s equated with Craving. 








Devadaha Vagga 


“Venerable Sir, for what resaon are the aggregates 
(khandhas) called aggregates ?” “Bhikkhu, whatever corporeality 
there is, whether past, present or fuure, whether internal or 
external, whether gross or delicate whether infeior or supeior, 
whether far or near, all that corporeality is called the aggregate 
her far or near, all that corporeality is called the aggregate of 
corporeality. Whatever sensation there is past, present or future, 
whether internal or external, whether gross or delicate,whether 
inferior or superior, whether for or near, all that sensation is 
called the aggregate of sensation. Whatever perception there 1s, 
whether past, present or future...p... whether far or near, all that 
perception is called the aggregate of perception. Whatever voli- 
tional activities there are, whether past, present or future, whether 
internal or external, whether gross or delicate,whether inferior or 
superior, whether far or near, all those volitional activities are 
called the aggregate of volitional activities. Whatever conscious- 
ness there is, whether past, present or future, whether internal or 
external, whether gross or delicate whether infeior or supeior, 
whether far or near, all that consciousness is called the aggregate 
of consciousness. Bhikkhu, for this reason are the aggregates 
called aggregates.” 


“Venerable Sir, what is the cause and what is the condi- 
tion, by which the aggregate of corporeality can be known? 
What is the cause and what is the condition, by which the 
aggregate of sensation can be known ? What is the cause and 
what is the condition by which the aggregate of perception can 
be known? What is the cause and what is the condition, by 
which the aggregate of volitional activities can be known? What 
is the cause and what 1s the condition, by which the aggregate 
of consciousness can be known?” 


‘“Bhikkhu, the four great primary elements are the cause 
and the condition by which the aggregate of corporeality can be 
known. Contact is the cause and the condition by which the 
aggregate of sensation can be known. Contact is the cause and 
the condition by which the aggregate of perception can be 
known. Contact 1s the cause and the condition by which the 


Mahapunyama Sutta 101 


aggregate of volitional activities can be known. Mind-and-matter 
is the cause and the condition by which the aggregate of 
consciousness can be known.” 


87. “Venerable Sir, how does the view of sakkaya (i.e., 
sakkaya-ditthi) come to be?” “Bhikkhu in this matter, an igno- 
rant worldling who habitually desregards the artyas, who is not 
proficient in the teaching of the ariyas, who is not trained and 
disciplined in the teachings of the ariyas, who habitually disre- 
gards men of virtue, who is not proficient in the teachings of 
men of virtue, who is not trained and disciplined in the teachings 
of men of virtue, regards corporeality as atta, Self,* or regards 
(the remaining aggregates forming) the atta as having corporeal- 
ity,’ or regards corporeality, (as existing) in atta, or atta (as 
existing) in corporeality; regards sensation as atta, Self, or re- 
gards (the remaining aggregates forming) the atta as having 
sensation, or regards sensation (as existing) in atta, or atta as 
(existing) in sensation; regards perception as atta Self, or regards 
(the remaining aggragates forming) the atta as having perception, 
or regards perception (as existing) in atta, or atta (as existing) in 
perception; regards volitional activities as atta, Self, or regards 
(the remaining aggregates forming) the atta as having volitional 
activities, or regards volitional activities (as existing) in atta, or 
atta (as existing) in volitional activities, regards consciousness as 
atta, Self, or regards (the remaining aggregates forming) the atta 
as having consciousness, or regards consciousness (as existing) 
in consciousness.* Thus, bhikkhu, does the view of sakkaya 
come to be.” 


4. The view that corporeality and atta are identical, as the flame and the 
light it sheds are wrongly taken to be identical. 

5. The view that only mental aggregates are atta which has corporeality, 
as a tree has its shadow. 

6. In considering corporeality as (being indentical with) atta, only cor- 
poreality by itself is taken as atta. In considering atta as possessing 
corporeality, or as containing corporeality, or as being contained in 
corporeality, atta is equated only with nama, the mental conponent 
(mind) of mind-and-body. So also when sensation (or) perception, or 
volitional activity, or conciousness) is considered as (being) indentical 
with) atta, only the mental component (mind) ts taken as atta. But in 
considering atta as possessing sensation (or perception, or volitional 
activity, or conciousness), or as containing, or as being contained in 
any one of these four, both mind and body (i.e., the mental and cor- 
poreality conjointly) are taken as atta. The view that corporeality, or 
sensation, or perception, or volitional activity, or consciousness, Is 
(indentical with) atta, is the annihilation view. 

The view that atta possesses or contains, or is contained in any’ one 
of these five khandhas, is the view that the separate and distinct atta 


is eterrnal, (known as the eternity view). tg 


102 Devadaha Vagga 


“Venerable Sir, how does the view of sakkaya not come 
to be?’ “Bhikkhu, in this matter, a learned man, an arlya 
disciple, who pays attention to the ariyas, who is proficient in 
the teachings of the ariyas who is trained and disciplined in the 
teachings of the ariyas, who pays attention to me of virtue, who 
is proficient in the teachings of men of virtue, does not regards 
corporeality as atta, Self, does not regard the remaining aggre- 
gates as atta having corporeality, does not regard corporeality (as 
existing) in atta, does not regard atta (as existing) in corporeality; 
does .not regard sensation as atta, Self, does not regard the 
remaining aggregates as atta having sensation, does not regard 
sensation (as existing) in atta, does not regard atta (as existing) 
in sensation; does not regard perception as atta, Self does not 
regard the remaining aggregates as atta having perception, does 
not regard corporeality (as existing) in atta, does not regard atta 
(as existing) in perception; does not regard volitional activities as 
atta, Self, does not regard the remaining aggregates as atta 
having volitional activities, does not regard volitional activities 
(as existing) in atta, does not regard atta (as existing) in voli- 
tional activities does not regard consciousness as atta, Self, does 
not regard the remaining aggregates as atta having consciousness, 
does not regard consciousness (as existing) in atta, does not 
regard atta (as existing) in consciousness. Thus, bhikkhu, does 
the view of sakkaya not come to be.” 


88. “Venerable Sir, what is the enjoyableness of cor- 
poreality, what is its fault, what is the freedom from attachment 
to it? What is the enjoyableness of sensation, what it its fault, 
what is the freedom from attachment to it? What is the enjoy- 
ableness of preception, what is its fault, what is the freedom 
from attachment to it? What is the enjoyableness of volitional 
activitiy, what it its fault, what is the freedom from attachment 
to it? What is the enjoyableness of consciousness, what is its 
fault, what 1s the freedom from attachment to it?” “Bhikkhu, the 
happiness and satisfaction that arise due to that corporeality are 





Mahapunnama Sutta 103 


the enjoyableness of corporeality. The impermanency the suffer- 
ing and changeableness of corporeality are its faults. The 
elimination and the abandonment of craving for corporeality are 
the freedom from attachment to it. Bhikkhu, the happiness and 
satisfaction that arise due to that sensation... that perception 
...those volitional activities ... The happiness and satisfaction 
that arise due to that consciousness are the enjoyableness of 
consciousness. The impermanency, the suffering and the change- 
ableness of consciousness are its faults. The elimination and the 
abandonment of craving for consciousness are the freedom from 
attachment to it.” 


89. “Venerable Sir, with respect to one’s own body 
as well as to another’s which has consciousness, and with 
respect to all material objects, what must one know and what 
must one see for the concept ‘My Self, mine, and I ’ not to arise 
in him?” “Bhikkhu, whatever corporeality there 1s, whether past, 
present or future, whether internal or external, whether gross or 
delicate, whether inferior or superior, whether far or near, one 
perceives fundamentally and truly with Insight-wisdom, thus, 
This is not mine; this is not ‘I’; this is not my Self (atta)’; 
whatever sensation there is ...;whatever perception there is ..., 
whatever volitional activities there are ..., whatever conscious- 
ness there is, whether past, present or future, whether internal of 
external, whether gross of delicate,whether inferior or superior, 
whether far or near, one perceives fundamentallly and truly with 
Insight-wisdom, thus, ‘This is not mine; this is not ‘Il’; this is not 
my my Self’. Bhikkhu, in such a one who knows and sees in 
that manner with respect to one’s own body as well as to 
another’s which has consciousness, and with respect to all 
material objects, the concept ‘my self, mine and I’ does not 
arise.” 

90. Then, 1t occurred to a certain bhikkhu thus: ‘Oh, 
it 18 said that corporeality is not atta, sensation is not atta, 
perception is not atta, volitional activities are not atta, conscious- 





104 Devadaha Vagga 


ness is not atta. This being so, which atta is there that can be 
affected by acts done by what is not atta?’’ Then the Bhagava, 
knowing what had occurred in the bhikkhu’s mind, said to the 
bhikkhus: “Bhikkhus, it is possible that in this matter some 
empty man (who is devoid of any chance of attaining magga 
and phala), who is overhelmed by ignorance, might think with a 
mind obsessed by Craving, thus: ‘Oh, it is said that corporeality 
is not atta, sensation is not atta, perception is not atta, volitional 
activities are not atta, and consciousness is not atta. This being 
so, which atta is there can be affected by acts done by what is 
not atta?’And he might consider that he should go beyond the 
Buddha’s Teahing. Bhikkhus, I have repeatedly taught you 
(regarding this matter) in various discourses.” 


“Bhikkhus, what do you think of this? Is corporeality 
permanent or impermanent?” “Impermanent, Venerable Sir,” “That 
which is impermanent, is it painful or pleasant?” “Painful, Ven- 
erable Sir,’“‘Is it proper to consider what 1s impermanent, painful 
and subject to change, as: “This is mine; this is I; this is my Self 
(atta)?” “Indeed no, Venerable Sir,” “Bhikkhus what do you 
think of this? Is sensation ...p... Is Perception...p... Are voli- 
tional activities ...p...[s consciousness permanent or imperma- 
nent?” “Impermanent, Venerable Sir,” “That which is imperma- 
nent, is it painful or pleasant?” “Painful, Venerable Sir’. Is it 
proper to consider what is impermanent, painful and subject to 
change, as: “This 1s mine; this is I; this is my Self (atta)?” 
“Indeed no, Venerable Sir,” 

Therefore, whatever corporeality there is, whether past, 
present or future, whether internal or external, whether gross or 
delicate, whether inferior or superior, in and whether far or near. 
should be perceived as it really is with Insight-wisdom thus: 
‘This 1s not mine; this is not I: This is not my Self (atta),.’ 


7. what is not atta: anatta: The mental and physical aggregates 
(khandhas) which are devoid of atta. 





Mahapunnama Sutta 105 


Whatever sensation...p... Whatever perception ...p... whatever 
volitional activities ...p...whatever consciousness there is, what- 
ever past, present or future, internal or external, gross delicate, 
inferior or superior, far or near, should be perceived, as it really 
is, with Insight-wisdom; ‘This is not mine; This 1s not J; This is 
not my Self (atta). 

Bhikkhus, on perceiving thus, there well-instructed ariya 
disciple becomes disgusted with corporeality, with sensation, 
with preception, with volitional acticities, in and with conscious- 
ness. On being disgusted (thus), he is detached from passion. On 
being detached from passion, he is liberated. On being liberate 
knowledge of liberation arises. He knows, clearly: ‘Rebirth 1s 
ended: the Noble Practice of Purity has been accomplished; what 
is to be done for the attainment of Magga Insight has been done; 
nothing else remains to be done for such attainment.’ 


Thus spoke the Bhagavad. Delighted, those bhikkhus re- 
joiced in what the Bhagava had said. When this doicourse in the 
form of question in answer has been delivered, the minds of the 
sixty bhikkhus were freed from Clinging in released from the 
asavas. 

End of the Mahapunnama Sutta, 


The Ninth in this Vagga. 





10. CULAPUNNAMA SUTTA 
Shorter Discourse Given on a Full Moon Night 
91. Thus have I heard: 


Once the Bhagava was residing at the Pubbarama Mon- 
astery of Visakha in Savatthi. At that time, on the night of the 
fifteenth (full-moon) day, an uposatha (Sabbath) day, the Bhagava 
was seated in the open air, surrounded by bhikkhus. Then the 
Bhagava, looking at the bhikkhus who were still and quite, said 
this to them, “Bhikkhus, can an evil person know another evil 
person as one who is evil?” “Venerable Sir, he cannot” an- 
swered the bhikkhus. “Bhikkhus, you are right. Bhikkhus,that an 
evil person can know another evil person as such, is not 
possible, not reasonable. Bhikkhus, can an evil person know a 
virtuous one as a virtuous one?” “Venerable Sir, he cannot’. 
“Bhikkhus, you are right. Bhikkhus,that an evil person can know 
a virtuous one as a virtuous one, is not possible, not reasonable. 
Bhikkhus, an evil person is full with evil dhamma, he associates 
with evil persons, makes evil plans as evil persons do, seeks the 
advice of evil persons, speaks evil words, acts evilly holds evil 
beliefs, and dispenses charity as evil persons do”. 


“Bhikkhus, how is an evil person full of evil dhamma? 
Bhikkhus, in this world, an evil person has no conviction, no 
sesnse of shame to doevil, no sense of fear to do evil, has little 
learning. He is lazy, unmindful, devoid of wisdom. Bhikkhus, 
thus is an evil person full of evil dhamma”. (1) 


“Bhikkhus, how does an evil person associate with evil 
persons? Bhikkhus, in this world, a samana or brahamana who 
has no convition, no sense of shame to do evil, no sense of fear 
to do evil, has little learning, is lazy, unmindful and is devoid of 
wisdom, is a friend and associate of evil persons. Bhikkhus, thus 
does an evil person associate with evil persons. (2) 


“Bhikkhus, how does an evil person make evil plans? 
Bhikkhus, in this world, the evil person makes plans that cause 
suffering to himself, plans that cause suffering to others, plans 
that cause suffering both to himself and to others. Thus does an 
evil person makes evil plans.(3) 





Culapunnama Sutta 107 


“Bhikkhus, how does the evil person seek the advice of 
evil person? Bhikkhus, in this world, the evil person seeks 
advice that causes duffering to himself and to advice that causes 
suffering to others and to both himself and to others. Bhikkhus, 
thus does the evil the person seek the advice of evil persons. (4) 


“Bhikkhus, how does the evil person speak evil words? 
Bhikkhus, in this world, the evil person speaks what is false, 
what is slanderous, what is harsh, what is vain. Bhikkhus, thus 
does the evil person speak evil words.(5) 


“Bhikkhus, how does the evil person act evil? Bhikkhus, 
in this world, the evil person takes the life of another, takes 
what 1s not given, 1S given to sexual misconduct. Bhikkhus, thus 
does the evil person act evilly. (6) 


“Bhikkhus, how does the evil person hold evil views’? 
Bhikkhus, in this world, the evil person holds the view that 
‘There is no benefit in dispensing charity, there 1s no benefit in 
making big sacrifices and no benefit in making small sacrifices, 
there is no result to meritorious and demeritous acts, there is 
neither this world nor the world beyond (the hereafter), there is 
no benefit in serving one's mother and no benefit, in serving, 
one's father there are no spontaneously born beings, there are no 
Samanas or brahmanas who can themselves perceive with super- 
normal knowledge this world or the world beyond (the hereafter) 
and teach about the same and who attain to the true Ariya path 
and who are possessed of excellent conduct. Thus does the evil 
person hold evil views.(7) 


“Bhikkhus, how does the evil person dispense charity 
with evil? Bhikkhus, in this world, the evil person dispenses 
charity without due respect, does not do so himself (personally), 
does not do so wholeheartedly, dispenses it as if ‘throwing 
away’ and dispenses it without belief in its benefit’ Thus does 
the evil person dispense charity with evil. (8) 

‘“Bhikkhus, thus is the evil person full of evil dhamma, 
thus does he associate with evil persons, make evil plans, seek 
the advice of evil persons, speak evil words, act with evil, hold 





108 Devadaha Vagga 


evil views and dispense charity with evil. On the death and 
dissolution of his body (khandha), he is reborn in the realm of 
the evil ones. Bhikkhus, what are the rebirths of the evil 
persons? They are reborn either in nirayas or as animals. | 


92.  “Bhikkhus, can the virtuous person know (an- 
other) virtuous person as a virtuous one?” “Venerable Sir, he 
can”. “Bhikkhus, — you are right. There is a possibility for the 
virtuous person to know (another) virtuous person as a virtuous 
one.” “Bhikkhus, can the virtuous person know the evil person 
as an evil one?” “Venerable Sir, he can”. “Bhikkhus, you are 
right. Bhikkhus, there is a possibility for the virtuous person to 
know (another) virtuous person as a virtuous one’”.- “Bhikkhus, 
can a virtuous person know an evil person as an evil one? 
“Venerable Sir, he can”. “Bhikkhus, you are right. Bhikkhus, 
there is a possibility for the virtuous one to know an evil person 
as an evil one. Bhikkhus, the virtuous person is full of virtuous 
dhamma, associates with virtuous persons, makes virtuous plans, 
seeks the advice of virtuous persons, speaks virtuous words, acts 
virtugusly, holds virtuous views and dispenses charity virtu- 
ously.” 


“Bhikkhus, how is the virtuous person full of virtuous 
dhamma? Bhikkhus, in this world, the virtuous person has 
convition has a sense of shame to do evil, has a sense of fear 
to do evil, has much learning. He is energetic and mindful, 1s 
possessed of wisdom. Bhikkhus, thus is the virtuous person full 
of virtuous dhamma.(1) 


“Bhikkhus, how does the virtuous person associate with 
virtuous persons? Bhikkhus, in this world, samanas and brahmanas 
who have conviction sense of shame to do evil, sense of fear to 
do evil, much learning, who are energetic and mindful and are 
possessed of wisdom, are the friends and associates of the 
virtuous person. Bhikkhus, thus does the virtuous person associ- 
ate with virtuous persons. (2) 


Culapunnama Sutta 109 


“Bhikkhus, how does the virtuous person make virtuous 
plans? Bhikkhus, in this world, the virtuous person does not plan 
what causes suffering to himself does not plan that, causes 
suffering to others and does not plan what causes suffering to 
himself and to others. Bhikkhus, thus does the virtuous person 
make virtuous plan, (3) 


“Bhikkhus, how does the virtuous person seek the advice 
of virtuous persons? Bhikkhus, in this world, the virtuous person 
does not seek advice that will cause suffering to himself, advice 
that will cause suffering, to others, and advice that will cause 
suffering both to himself and to others. Bhikkhus, thus does the 
virtuous person seek the advice of virtuous persons. (4) 


“Bhikkhus, how does the virtuous person speak virtuous 
words? Bhikkhus, in this world, the virtuous person abstains 
from false speech, abstains from slanderous speech, abstains from 
harsh speech, abstains from vain speech. Bhikkhus, thus does the 
virtuous person speak virtuous words. (5) 


“Bhikkhus, how does the virtuous one act virtuously? 
Bhikkhus, in this world, the virtuous person abstains from taking 
of life, abstains from taking what is not given and abstains from 
sexual misconduct. Thus does the virtuous person act virtuously. 


(6) 


“Bhikkhus, how does the virtuous person hold virtuous 
views? Bhikkhus, in this world, the virtuous person holds that 
dispensing charity is beneficial, making big sacrifices is benefi- 
cial, making samll sacrifices is beneficial; that there are resultant 
effects*to meritorious and demeritorious acts; that there is this 
world, there is the world beyond (the hereafter); that Serving 
one's mother and is benefical, and serving one's father is benefical; 
that there are beings who are born spontaneously. There are 
Samanas and brahmanas who can themselves perceive with 
supernormal knowledge this world or the world beyond (the 
hereafter) and teach about the same and who attain to the true 





110 Devadaha Vagga 


Ariya path and who are possessed of excellent conduct. Thus 
does the virtuous person hold virtuous views. (7) 


“Bhikkhus, how does the virtuous person dispense charity 
virtuously? Bhikkhus, in this world, the virtuous person dis- 
penses charity with (due) respect, he does so himself (person- 
ally), does so wholeheartedly, does not dispense it as if ‘throw- 
ing away’ and dispenses it with belief in its benefit. Bhikkhus, 
thus does the virtuous person dispense charity virtuously. (3) 


“Bhikkhus, thus is the virtuous person full of virtuous 
dhamma, thus does he associate with virtuous persons, make 
virtuous plans, seek the advice of virtuous persons, speak virtu- 
ous words, act virtuously, hold virtuous views and dispense 
charity virtuously. On the death and dissolution of his body 
(khandha), he is reborn in the realm of the virtuous ones. 
Bhikkhus, what are the rebirths of the virtuous persons? They 
are reborn either in the six sensuous realms of the devas or in 
the human world. 


Thus did the Bhagava deliver this discourse. Those bhikkhus' 
rejoiced at and were delighted with the words of the Bhagava. 


End of the Culapunnama Sutta, 
the Tenth in this Vagga. 
End of the Devadaha Vagga, the First. 





Namotassa bhagavato arahato sammasambuddhassa 


(ii) ANUPADA VAGGA 


0 OHO wWQ nth WwW NY = 


. Anupada Sutta 

. Chabbisodhana Sutta 

. Sappurisa Sutta 

. Sevitabbasevitabba Sutta 
. Bahudhatuka Sutta 

. Isigili Sutta 

. Mahacattarisaka Sutta 

. Anapanassati Sutta 

. Kayagatasati Sutta 

10. 


Sankharupapatti Sutta 


I. ANUPADA SUTTA 


Discourse on Successively Arising Objects of Meditation 
93. Thus have I heard: 


Once the Bhagava was residing at the Jetavana Monas- 
tery of Anathapindika in SAavatthi. On that occasion the Bhagava 
addressed the bhikkhus saying “Bhikkhus”. The bhikkhus replied 
to the Bhagava: “Venerable Sir.” The Bhagava spoke thus: 


“Bhikkhus, Sariputta is possessed of wisdom Bhikkhus, 
Sariputta is possessed of great wisdom. Bhikkhus, Sariputta is 
possessed of vast wisdom. Bhikkhus, Sariputta is possessed of 
lively wisdom. Bhikkhus S4ariputta is possessed of swift wisdom, 
Bhikkhus S4ariputta is possessed of keen wisdom. Bhikkhus, 
Sariputta 1s possesssed of wisdom that can shatter the defile- 
ments. Bhikkhus, for half a month, Sariputta meditated on 
successively arising fit objects of meditation. Bhikkhus, what 
follows is the successively arising fit objects of meditation on 
which Sariputta meditated. 


94. “Bhikkhus, Sariputta being detached from sensual 
pleasures and demeritorious factors, achieves and remains in the 
first jhana which is accompanied by initial application of the 
mind (vitakka), sustained application of the mind (vicara), and 
which has delightful satisfaction (piti) and bliss (sukha), born of 
detachment from the hindrances (nivaranas). During attainment 
of the first jhana, Sariputta successively and discriminatively 
realised the following dhammas: initial application of the mind, 
and sustained application of the mind, delightful satisfaction, 
bliss, one pointedness of the mind, contact, sensation, perception, 
volition, conscriousness, desire, determination, effort, mindful- 
ness, equanimity and attention. These dhammas clearly arose in 
Sariputta, wore clearly passed away. “These dhammas have not 
existed before and have newly arisen. After having arisen, they 


114 Anupada Vagga 


dissolved instantly’. Thus did Sariputta realise. Sariputta is not 
attached to these dhammas, is not repelled by them, is not 
dependent on them, is not bound by them, is free from sense 
desire and is not associated with their opposite dhammas (namely 
the defilements). He abides with mind uncircumscribed. He 
realizes that “There exists a greater liberation than this’. By 
repeated realization of this, Sariputta is established in the belief 
that there is a greater liberation than this. (1) 


| Again, bhikkhus, having got rid of initial application of 
the mind and sustained application of the mind. Sariputta achieves 
and remains in the second jhana, with internal tranquility, with 
enhancement of one-pointedness of Concentration, devoid of 
initial application of the mind and sustained application of the 
mind, but with delightful satisfaction and bliss born of Concen- 
tration. During attainment of the second jhana, Sariputta succes- 
sively and discriminatively realized the following dhammas: de- 
lightful satistaction, bliss, one-pointedness of the mind, contact, 
sensation, perception, volition, consciousness, desire, determiation, 
effort, mindfulness, equanimity, and attention. These dhamma 
clearly arose in Sariputta, were clearly established and clearly 
passed away. “These dhamma have not existed before and have 
newly arisen. Having arisen, they dissolve instantly.’ Thus did 
Sariputta realize, Sariputta is not attached to these dhammas, is 
not repelled by them, 1s not dependent on them, is not bound by 
them, is free from sense desire and is not associated with their 
opposite dhammas (namely the defilements). He abides with 
mind uncircumscribed. He realizes that ‘There exists a greater 
liberation than this.’ By repeated realization of this, Sariputta is 
established in the belief that there 1s a greater liberation than this. 


(2) 


“Again, bhikkhus, having being detached from, piti, he 
dwells in equanimity with mindfulness and clear comprehension 
and experiences sukha in mind and body. He achieves and 
remains in the third jhana, that which causes a person who 
attains it to be praised by the Ariyas as one who has equanimity 
and mindfulness, one who abide. During attainment of the third 
jhana, Sariputta successively and abides in sukha diseriminalively 
realized the following dhammas: bliss, mindfulness, wisdom, one- 





Anupada Sutta 115 


pointedness of the mind, contact, sensation, perception, volition, 
consciousness, desire, determination, effort, mindfulness, equa- 
nimity and attention. These dhammas clearly arose in SAriputta, 
were Clearly established and clearly passed away. “These dhammas 
have not existed before, and have newly arisen. Having arisen, 
they dissolve instantly’. Thus did Sariputta is not attached to 
these dhammas, is not repelled by them, is not dependent upon 
them, 1s not bound by them, 1s free from sense desire and 1s not 
associated with their opposite dhammas (namely the defilements). 
He abides with mind uncircumscribed. He realizes that ‘There is 
a greater liberation than this.’ By repeated realization of this, 
Sariputta 1s established in the belief that there is a greater 
liberation than this. (3) | 


Again, bhikkhus, by dispelling both pain and pleasure 
and by the previous disappearance of sadness and gladness, he 
achieves and remains in the fourth jhana, without pain and 
pleasure, a state of equanimity and absolute pvrity of mindful- 
ness. During attainment of the fourth jhana, Sariputta succes- 
sively and discriminatively realized the following dhammas: sen- 
sation that is neither unpleasant nor pleasant, non-advertence (of 
the mind) owing to tranquallity of mind, clear mindfulness, one 
pointedness of mind, contact, sensation, perception, volition, con- 
sciousness, desire, determination, effort, mindfulness, equanimity 
and attention. These dhammas clearly arose in Sariputta, were 
clearly established, and clearly passed away. These dhammas 
have not existed before and have newly arisen. Having arisen, 
they dissolve instantly.’ Thus did Sariputta realize. Sariputta 1s 
not attached to these dhammas, is not repelled by them, is not 
dependent on them, is not bound by them, is free from sense 
desire and is not associated with their opposite dhamma (namely 
the defilements). He abides with mind uncircumscribed. He 
realizes that ‘There exists a greater liberation than this’. By 
repeated realization of this, Sariputta is established in the belief 
that there is a greater liberation than this. (4) 


“Again, bhikkhus, he concentrates on the concept “Space 
is Infinite’ and achieves and remains in the Akdédsanancayatana 
jhana, where all forms of ripasanna have been completely 


116 Anupada Vagga 


transcended, all forms of patighasafina have vanished, and all in 
forms of nanattasafina are not paid attention to. During attain- 
ment of this jhana Sariputta successively and discriminatively 
realized the following dhammas: one-pointedness of the percep- 
tion of the plane of infinity of space, contact, sensation, percep- 
tion, volition, consciousness, desire, determination, effort, mind- 
fulness, equanimity and attention. These dhammas clearly arose 
in Sariputta, were clearly established and clearly passed away. 
‘These dhammas have not existed before and have newly arisen. 
Having arisen, they dissolve instantly.’ Thus did Sariputta real- 
ize, Sadriputta is not attached to these dhammas, is not repelled 
by them, is not dependent on them, is not bound by them, is 
free from sense desire and is not associated with their opposite 
dhammas (namely, the defilements). He abides with mind 
uncircumscribed. He realizes that ‘there exists a greater liberation 
than this’. By repeated realization of this,.Sariputta is established 
in the belief that ‘ere is a greater liberation than this. (5) 


“Again, bhikkhus, Sariputta completely passing beyond 
the Akasdnaficayatana jhana, concentrates on the concept ‘Con- 
sciousness iS Infinite’ and achieves and remains in the 
Vinnanancayatana jhana. During attainment of this jhana, Sariputta 
successively and discriminatively realized the following dhammas: 
One-pointedness of mind (relative to the perception of the plane 
of infinity of consciousness), contact, sensation, perception, voli- 
tion, consciousness, desire, determination, effort, mindfulness, 
equanimity and attention. These dhammas clearly arose in Sariputta, 
were Clearly established and clearly passed away. “These dhammas 
have not existed before and have newly arisen. Having arisen, 
they dissolve instantly.” Thus did Sariputta realize. Sariputta is 
not attached to these dhammas, is not repelled by them, is not 
dependent upon them, is not bound by them, is free from sense 
desire and 1s not associated with their opposite dhammas (namely, 
the defilements). He abides with mind uncircumscribed. He 
realizes that ‘there exists a greater liberation than this.’ By 
repeated realization of this, Sariputta is established in the belief 
that there 1s a greater liberation than this. (6) 


Anupada Sutta 117 


“Again, bhikkhus, he (Sariputta), completely passing be- 
yond the, Vinnanancayatana jhana, concentrates on the concept 
‘Nothing is there’ and achieves and remains in the 
Akincafinayatana jhana. During attainment of this Jhana, Sariputta 
successively and discriminatively realized the following dhammas: 
one-pointedness of mind (relative to the perception of the plane 
of nothingness), contact, sensation, perception, volition, con- 
sciousness, desire, determination, effort, mindfulness, equanimity 
and attention. These dhammas clearly arose in Sariputta, were 
clearly established and clearly passed away. ‘These dhammas 
have not existed before and have newly arisen. Having arisen, 
they dissolve instantly.’ Thus did Sariputta realized. Sariputta 1s 
not attached to these dhammas, is not repelled by them, is not 
dependent upon them, 1s not bound by them, is free from sense 
desire and is not associated with their opposite dhammas (namely, 
the defilements). He abides with mind uncircumscribed. He 
realizes that ‘there exists a greater liberation. than this.’ By 
repeated realization of this, Sariputta is established in the belief 
that there is a greater liberation than this. (7) 


72, Again, bhikkhus, completely passing beyound the 
Akincanfiayatana jhana, he achieves and remains in the 
Nevasaifianasafifiayatana jhana. Being endowed with mindful- 
ness (in wisdom), Sariputta rises from the attainment of that 
jhana. Rising thus from the attainment of that jhana, he medi- 
tates in their totality on the dhammas that have passed, that have 
ceased and that have dissolved, as “These dhammas have not 
existed before and have newly arisen. Having arisen, they dis- 
solve instantly.’ Sariputta is not attached to these dhammas, 1s 
not repelled by them, 1s not dependent upon them, is not bound 
by them, is free from sense desire and is not associated with 
their opposited dhammas (namely, the defilements). He abides 
with mind uncircumscribed. He realizes that ‘there exists a 
greater liberation than this’. By repeated realization of this, 
Sariputta is established in the belief that there is a greater 
liberation than this. (8) 


96. Again, bhikkhus, he (Sariputta), completely pass- 
ing beyound the Nevasannanasannayatana jhana, achieves 


118 Anupada Vagga 


and remains in the cessation of sensation and perception (Nirodha- 
samapatti). For him, the outflows (intoxications) have ceased, by 
reason of realization of the Four Ariya Truths through Path- 
knowledge. Being endowed with mindfulness (in wisdom), Sariputta 
rises from the attainment of cessation (of sensation and percep- 
tion) and meditates in their totality on the dhammas that have 
passed, that have ceased and that have dissolved, as, ‘These 
dhammas have not existed before and have newly arisen. Having 
arisen, they dissolve instantly.’ Sariputta is not attached to these 
dhammas, is not repelled by them, is not dependent upon them, 
is free from sense desire and is not associated with their opposite 
dhammas (namely, the defilements). He abides with mind 
uncircumscribed. He realizes that ‘there exists a greater liberation 
than this’ By repeated realization of this, Sariputta is established 
in the belief that there is a greater liberation than this. (9) 


97.  “Bhikkhus, if it is desired to say of one that ‘He 
is one who has .ttained to much practice of noble morality and 
has (thereby) crossed over and reached the other shore, that he 
has attained to much practice of noble concentration’ and has 
(thereby) crossed over and reached the other shore, that he has 
attained to much prectice of noble wisdom and has (thereby) 
crossed over and reached the other shore, that he has attached to 
freedom from the defilements and to much practice in the 
fruition of the last stage of the Path and has (thereby) crossed 
Over and reached the other shore’, it should properly be said 
only of Sariputta. “Bhikkhus, if it 1s desired to say of one that 
‘he is the Buddha's son, born of his bosom and from his mouth, 
he has come into being for the sake of the Dhamma, he is the 
creation of the Dhamma, the heir of the Dhamma and not of 
material things, it should properly be said only of S4riputta. 
“Bhikkhus, Sariputta is one who can follow my example and 
turn the matchless wheel of the Dhamma that has been brought 
into being and turned by me”. (Thus said the Bhagava). 


Thus did the Bhagava delivered his discourse. The Bhikkhus 
rejoiced at and were delighted with the Bhagava's words. 
End of Anupada Sutta, 
the First in this Vagga. 





2. CHABBISODHANA SUTTA 
Discourse on Six Ways of Testing Arahatship 


98. Thus have I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika in Savatthi. Then the Bhagava addressed 
the bhikkhus, saying: “Bhikkhus!” The Bhikkhus replied to the 
Bhagava: “Venerable Sir!” The Bhagava spoke thus: 


Bhikkhus, in this Teaching a bhikkhu claims the attain- 
ment of arahatship, saying, Rebirth is ended. The Noble practice 
of Purity has been accomplished. What is to be done (for the 
attainment of Magga Insight) has been done. Nothing else re- 
mains to be done (for such attaimment). I know this. 


Bhikkhus, the words of that bhikkhu should neither be 
approved nor rejected. Without approving or rejecting, you should 
question him thus: Friend, the bhagava who knows all, who sees 
all, who is worthy of special veneration and who 1s perfectly 
self-enlightened, has taught well these four kinds of statements. 
Which are the four? They are: to speak of what 1s seen as seen, 
what is heard as heard, what is sensed as sensed, and what 1s 
cognize as cognized. Friend, these are the four kinds of state- 
ment taught well by the Bhagava who knows all, who sees all, 
who is worthy of special veneration, and who is perfectly self- 
enlightened. Regarding these four kinds of statements, by know- 
ing how and by seeing how, is the mind of the venerable one 
free from Clinging and released from asavas? 


Bhikkhus, the bhikkhu who is nd of asavas, who has 
fulfilled Magga Practice, who has complete the task, who has 
laid down the burden (of the five khandhas), who has gained 
Arahattaphala, who has doen away with the fetters beiding him 
to existence, who has full knowledge, and who has a mind 


120 Anupada Vagga 


liberated from kilesas, would answer in this way: ‘Friend, with 
regard to what I see I do not cling to it, I do not reject it, I am 
not attached to it. I am not bound to it, I am not fettered to it, 
I do not associate with it, and I abide with a mind unrestricted 
by it. Friend, with regard to what I hear...p... Friend, with 
regard to what I sense ...p...Friend, with regard to what I 
cognize I do not cling to it, I do not reject it, J am not attached 
to it, I am not bound to it, I am not fettered to it, I do not 
accociate with it, and I abide with a mind unrestricted by it. 
Friend, knowing thus and seeing thus, with regard to these four 
kinds of statements, my mind is freed from Clinging and is 
released from asavas. 


Bhikkhus, you should rejoice at the words of that bhikkhu 
and express satisfaction by saying, ‘Good!’ Having rejoiced at 
his words and having expressed satisfaction by saying ‘Good’, 
you should ask him a further question thus: 


99, ‘Friend, the Bhagava who knows all, who sees 
all, who is worthy of special veneration, and who is perfectly 
self-enlightened, has taught well the five aggregates which are 
the objects of Clinging. Which are the five? They are: the 
aggregate of corporeality which is the object of clinging, the 
aggregate of sensation which is the object of clinging, the 
aggregate of perception which is the object of clinging, the 
aggregate of volitional activities which is the object of clinging, 
and the aggregate of consciousness which is the object of 
clinging. Friend, these are the five aggregates which are the 
objects of clinging taught well by the Bhagava who knows all, 
who sees all, who 1s worthy of special veneration and who is 
perfectly self-enlightened. Regarding these five aggregates which 
are the objects of clinging, by knowing how, and by seeing 
how, 1s the mind of the venerable one freed from Clinging and 
released from asavas?’ 


Bhikkhus, the bhikkhu who is rid of asavas, who has 
fulfilled Magga Practice, who has completed the task, who has 
laid down the burden (of the five khandhas), who has gained 
Arahattaphala, who has done away with the fetters binding him 
to existence, who has full knowledge and who has a mind 
liberated from kilesas, would answer in this way ‘Friend because 


Chabbisodhana Sutta 12] 


of the knowledge that corporeality lacks strength is subject to 
dissolution and is devoid of comfort, there is extinction, absence, 
cessation, renunciation of and release from adherence and 
clinging to corporeality, which forms the basis of, which is 
permeated by, and in which lies latent (demeritorious) thought 
thus: I know that my mind is liberated. Friend, because of the 
knowledge that sensation...p... Friend, because of the knowl- 
edge that perception ...p...Friend, because of the knowledge that 
volitional activities ...p... Friend, because of the knowledge that 
consciousness lacks strength, is subject to dissolution and 1s 
devoid of comfort, there is extinction, absence cessation, renun- 
ciation of and release from adherence and clinging to conscious- 
ness which forms the basis of which 1s permeated by, and in 
which lies latent (demeritorious) thought thus: I know that my 
mind is liberated. Friend, knowing thus and seeing thus, with 
regard to these five aggregates which are the objects of clinging, 
my mind is freed from Clinging and is released from 4asavas.’ 


Bhikkhus, you should rejoice at the words of that bhikkhu 
and express satisfaction by saying, ‘Good!’ Having rejoiced at 
his words and having expressed satisfaction by saying, ‘Good’, 
you should asked him a further question thus: 


100. ‘Friend, the Bhagava who knows all, who sees 
all, who is worthy of special veneration and who is perfectly 
self-enlightened has taught well the six elements. Which are the 
six? They are: the element of solidity, the element of fluidity and 
cohesion, the element of heat, the element of motion, the element 
of space’ and the element of consciousness. Friend, these are the 
six elements taught well by the Bhagava who knows all, who 
sees all, who is worthy of special veneration and who is 
perfectly self-enlightened. 


‘Regarding these six elements, by knowing how and by 
seeing how is the mind of the venerable one freed from Clinging 
and released from dsavas?’ | 


1. the element of space (akasa) is explained as that which cannot be su- 
bjected to any making One cannot white on or put any mark on 
Space, since space is void and empty. Corporeal or material particles 
that make up any space between them, though this may not be app- 
arent naked eye. 


122 Anupada Vagga 


Bhikkhus, the bhikkhu who is rid of asavas, who has 
fulfilled Magga Practice, who has completed the task, who has 
laid down the burden (of the five khandhas), who has gained 
Arahattaphala, who has done away with the fetters binding him 
to existence, who has full knowledge, and who has a mind 
liberated from kilesa, would answer in this way: ‘Friend, I do 
not take the element of solidity as Self, atta. Neither do I take 
factors dependent on the element of solidity as Self, atta. Be- 
cause of extinction, absence, cessation, renunciation of and re- 
lease from Clinging, which cause the mind to settle on, adhere 
to and lie latent in factors dependent on the element of solidity, 
I know that my mind is liberated. Friend, I do not take the 
element of fluidity and cohesion ...p...Friend, I do not take the 
element of heat ...p... Friend, I do not take the element of 
motion ...p... Friend, I do not take the element of space ...p... 
Friend, I do not take the element of consciousness as Self. 
Neither do I take factors dependent on the element of conscious- 
ness as Self. Because of extinction, absence, cessation, renuncta- 
tion of and release from Clinging which cause the mind to settle 
on, adhere to and lie latent in factors dependent on the element 
of consciousness, I know that my mind is liberated. Friend, 
knowing thus and seeing thus, with regard to these six elements, 
my mind is freed from Clinging ad released from asavas.’ 


Bhikkhus, you should rejoice at the words of that bhikkhu 
and express satisfaction by saying, ‘Good!’ Having rejoiced at 
his words and having expressed satisfaction by saying, ‘Good’, 
you should ask him a further question thus: 


101. ‘Friend, the Bhagava who knows all, who sees 
all, who 1s worthy of special veneration and who-is perfectly 
self-enlightened, has taught well the six (pairs of) sense-bases, 
internal or external. Which are the six? They are: eye and visible 
object, ear and sound, nose and odour, tongue and taste, body 
and tangible object, mind and cognizable object. Friend, these 
are the six (pairs of) sense-bases, internal or external, taught well 
by the Bhagava who knows all, who sees all, who is worthy of 
special veneration, and who 1s perfectly self-enlightened. Regard- 
ing these six (pairs of) sense-bases, by knowing how and by 
seeing how is the mind of the venerable one freed from Clinging 
and released from asavas’? 


Chabbisodhana Sutta 123 


Bhikkhus, the bhikkhu who is rid of asavas, who has 
fulfilled Magga Practice, who has completed the task, who has 
laid down th burden (of the five khandhas) who has gained 
Arahattaphala, who has done away with the fetters binding him 
to existence, who has fullknowledge, and who has a mind 
liberated from kilesas, would answer in this way: 


‘Friend, regarding the eye, the visible object, the eye- 
consiousness, and the factors that are to be known together with 
eye-consciousness, there is extinction, absence, cessation, renun- 
ciation of and release from the desire, the attachment, the 
delight, the craving and the adherence and clinging to them, 
which form the basis of which are permeated by, and in which 
lies latent (demeritorious) thought; thus I know that my mind is 
liberated. Friend, regarding the ear, the sound, the ear-conscious- 
ness ...p...Friend, regarding the nose, the odour, the nose- 
consciousness,...p...Friend, regarding the tongue, the taste, the 
tongue-consciousness...p...Friend, regarding the body, the tan- 
gible object, the body-consciousness...p...Friend, regarding the 
mind, the cognizable object, the mind-consciousness and the 
factors that are to be known together with the mind-conscious- 
ness, there is extinction, absence, cessation, renunciation of and 
release from the desire, the attachment, the delight, the craving, 
and the adherence and clinging to them, which form the basis 
of, which are permeated by, and in which lies latent (demeritonous) 
thought; thus I know that my mind is liberated. Friend, knowing 
thus and seeing thus with regard to these six (pairs of) sense- 
bases, internal and external, my mind is freed from Clinging and 
released from asavas. 


Bhikkhus, you should rejoiced at the words of that 
bhikkhu and express satisfaction by saying ‘Good!’ Having 
rejoiced at his words and having expressed satisfaction by 
saying,‘Good’, you should ask him a further question thus: 


102. ‘With respect to one’s own body as well as 
another’s which has consciousness, and with respect to all 
material objects, by knowing how and by seeing how has the 
venerable one given up the concept, ‘my Self, mine and I’? 


Bhikkhus, the bhikkhu who 1s rid of asavas, who has 
fulfilled Magga Practice, who has completed the task, who has 


124 Anupada Vagga 


laid down the burden (of the five khandhas), who has gained 
Arahattaphala, who has done away with the fetters binding him 
to existence, who has full knowledge, and who has a mind 
liberated from kilesas, would answer in this way: ‘Friend, I did 
not ‘know and I did not ‘see’ while I was in my former lay life. 
The Tathagata or disciple of the Tathagata taught me the 
dhamma. On hearing the dhamma I develop faith in the Tathagata. 
When faith is thus developed, I consider thus: 


“Confined is the life of a householder; it is a path 
laden with dust (of defilement). A samana’s life is 
like an open plain. Difficult it 1s for a layman to 
pursue the Noble Practice in all its fullness, in all 
its purity, like a polished conch. Now, it were 
better for me to shave off my hair and beard, don 
the bark-dyed robe, renounce hearth and home, 
and become a recluse leading the homeless life.” 


‘Afterwards, I gve up my wealth, great or small leaving 
my relatives, be they few or be they many shaved off my hair 
and beard, donned the bark-dyed robe, renounced hearth and 
home, and became a recluse leading the homeless life. 


‘Having entered the Order, I observed the precepts and 
the rule of life of bhikkhus.J abandoned all thoughts of taking 
life and abstained from destruction of life, setting aside the stick 
and sword, ashamed to do evil, | was compassionate and dwelt 
with solicitude for the welafre of all living beings. 


‘I abandoned all thoughts of taking what was not given 
and abstained from taking what was not given. I accpeted only 
what was given, wishing to receive only what I was given. [ 
established myself in purity by abstaining from committing theft. 


‘| abandoned all thoughts of leading a life of unchastity 
and practised chastity, remaining virtuous and abstainent from 
sexual intercourse, the practice of lay people. 


‘I abandoned all thoughts of telling lites and abstained 
irom telling lies, speaking only the truth, combining truth with 
truth, remaining steadfast (in truth), trustworthy and not deceiv- 


ing. 


Chabbisodhana Sutta 125 


‘L abandoned all thoughts of slandering and abstained 
from slander. Hearing things from these people I did not relate 
them to those people to sow the seed of discord among them. 
Hearing things from those people I did not relate them to these 
people to sow the seed of discord among them. I reconciled 
those who were at variance. I encouraged those who are in 
accord. I delighted in unity, loved it and rejoiced in it. I spoke 
to create harmony. 


‘I abandoned all thoughts of speaking harshly and ab- 
stained from harsh speech. I spoke only balmeless words, pleas- 
ing to the ear, affectionate, going to the heart, courteous, pleas- 
ing to many and heartening to many. 


‘I abandoned all thoughts of talking frivolously and ab- 
stained from frivolous talk. My speech was appropriate to the 
occasion, being truthful, beneficial, consistent with the Doctrine 
and the Discipline, memorable, timely and opportune, with rea- 
sons, confined within limits and conducive to wealfare. 


‘I abstained from destroying all seeds and vegetation. 


‘I took only one meal a day, not taking food at night and 
fasting after mid-day. 


‘I abstained from dancing, singing, enjoying music and 
watching (entertainments) that 1s a stumbling block to the attain- 
ment of morality. 


‘I abstained from wearing flowers, using perfumes and 
anointing with unguents. 


‘I abstained from the use of high and luxurious beds and 
seats. 


‘I abstained from the acceptance of gold and silver. 

‘I abstained from the acceptance of uncooked cereals. 
‘I abstained from the acceptance of uncooked meat. 

‘I abstained from the acceptance of women and maident. 


‘I abstained from the acceptance of male and female 
Slaves. 


126 Anupada Vagga 


‘I abstained from the acceptance of goats and sheep. 
‘I abstained from the acceptance of chickens and pigs. 


‘I abstained from the acceptance of elephant cattle, horses 
and mares. 


‘I abstained from the acceptance of cultivated or unculti- 
vated land. 


‘I abstained from acting as messenger or courier. 
‘I abstained from buying and selling. 


‘I abstained from using false weights and measures and 
counterfeits. 


‘I abstained from such dishonest practices as bribery, 
cheating and fraud. 


‘T abstained from maiming, murdering, holding persons 1n 
captivity, committing highway robbery plundering villages and 
engaging in dacoity. 


‘I remained contented with robes just sufficient to protect 
my body and with food just sufficient to sustain me. Wherever 
I went, I carried with me only my requisists. Just as a winged 
bird, wherever it flies, flies only with its burden of wings, so too 
I was contented with my robes that protect my body and with 
the food that sustained me; wherever I went I properly carried 
with me only my requisites. Thus fully equipped with this group 
of noble morality, I enjoyed blameless happiness within my self. 


103. ‘Whenever I saw a visible object with the eye, | 
did not take in its characteristics (such as male or female), nor 
its secondary details (such as expression or behaviour). If the 
faculty of sight was left unguarded, such depraved states of mind 
as covetousness and dissatisfaction stemming from that would 
overpower me as [ failed to control my senses. So I applied 
myself to the task of restraining my faculty of sight, kept watch 
on it, and gained control over It. 


‘Whenever I heard a sound with the ear...p... 
‘Whenever I smelled an odour with the nose ...p... 


‘Whenever I tasted a flavour with the tongue ...p... 
‘Whenever I made contact with the body ...p... 


Chabbisodhana Sutta 127 


‘Whenever I cognized a mind-object with the mind, I did 
not take in its characteristics (such as pleasing or unpleasing), 
not its secondary details. If the faculty of mind was left un- 
guarded, such depraved states of mind as covetousness and 
dissatisfaction stemming from that would overpower me as | 
failed to control my senses. So I applied myself to the task of 
restraining my faculty of mind, kept watch on it, and gained 
control over it. 


And I, endowed with this noble control of the sense 
faculties, enjoyed within myself happiness unalloyed (with defile- 
ments of the mind). 


‘I kept myself completely aware, in moving forward or 
back, kept myself completely aware, in looking forward or 
sideways; kept myself completely aware, in bending or stretching 
my limbs; kept myself completely aware, in carrying or wearing 
the great robe(i.e., double-layered robe), alms-bowl and other 
two robes; kept myself completely aware, in eating, drinking, 
chewing and savouring (food and beverages); kept myself com- 
pletely aware, in urinating and defacating; kept myself com- 
pletely aware, in walking, standing, sitting, failing asleep, wak- 
ing, speaking and observing silence. 


‘Then I, endowed with this noble group of moral pre- 
cepts, this noble contentedness, this noble self-control, and this 
noble mindfulness and clear comprehension, chose for habitation 
a lonely spot in the woods or at the foot of a tree on a hillside, 
or in gully, or in a mountain cave, or in a cemetery, or in a 
thicket or on an open plain, or on a heap of straw. 


‘Returning from the round of alms and having had my 
meal, I sat down cross-legged and upright and established mind- 
fulness in meditation. Then I dissociated my self from coveting 
the world (i.e.,of the five aggregates which are the objects of 
Clinging) and abided with my mind free from covetousness, 
thereby cleansing myself of covetousness altogether. I dissociated 
myself from ill will, abided with my mind free from ill will and 
developed goodwill towards all living beings, thereby cleansing 
myself of ill will altogether. I dissociated myself from sloth and 
torpor, abided with my mind free from sloth and torpor with 
clear perception, mindfulness and comprehension, thereby cleans- 
ing myself of sloth and torpor altogether. I dissociated myself 


128 Anupada Vagga 


from restlessness and worry and abided with my mind in calm- 
ness and developed inner peace, thereby cleansing myself of 
restlessness and worry altogether. I dissociated myself from 
doubt, abided with my mind free from doubt, and did not 
answer (in my faith) in meritorious dhammas, thereby cleansing 
myself of doubt altogether.’ 


104. ‘Having got rid of these five nivaranas, hin- 
drances, that cause defilement of the mind and the weakening of 
wisdom, and having become’ detached from sensual pleasures 
and demeritorious factors, I entered upon and abided in the first 
jhana which has vitakka (initial application of mind) and vicara 
(sustained application of mind) and which has piti (delightful 
satisfaction) and sukha (bliss) born of detachment from the 
nivaranas, hindrances. 


‘Having «ot rid of vitakka and vicara, I entered upon and 
abided in the second jhana, with internal tranquillity, with en- 
hancement of one-pointedness of mind, devoid of vitakka and 
vicdra, but with piti and sukha born of concentration...p... 
abided in the third jhana...p...abided in the fourth jhana. 

When the settled mind has thus become perfectly pure, 
cleansed, unsullied, uncontaminated, malleable, ready for applica- 
tion, firm and imperturbable, I directed it towards (attaninment 
of) Asavakkhaya nana, the Insight which uproots the asavas. 


‘I knew fundamentally and truly: “This is dukkha”’; | 
knew fundamentally and truly: “This is the cause of dukkha’”; I 
knew fundamentally and truly: “This is the extinction of dukkha”: 
I] knew fundamentally and truly: “This is the practice leading to 
the extinction of dukkha”’: I knew. fundamentally and truly: 
“These are the asavas’’; I knew fundamentally and truly: “This 
is the asavas”; I knew fundamentally and truly: “This is the 
extinction of the asavas ’’; I knew fundamentally and truly: “This 
is the practice leading to the extinction of the asavas”. Knowing 
thus and seeing thus, my mind became liberated from kam§asava, 
the defeilement of sense-desire, bhavVasava, the defilement of 
hankering after (better) existence, and avijjasava, the defilement 


Chabbisodhana Sutta 129 


of ignorance of the Four Ariya Truths. When (the mind was 
thus) liberated the occurred the knowledge “it is liberated”. I 
knew “Rebirth is ended; the Noble Practice of Purity has been 
accomplished; what is to be done (for the attinment of Magga 
Insight) has been done; nothing else remains to be done (for 
such attainment)”. 


‘With respect to one’s own body as well as another’s 
which has consciousness, and with respect to all material objects, 
by knowing thus and by seeing thus I have given up the 
concept, “my Self, Mine and I.’.’ 


Bhikkhus, you should rejoice at the words of that bhikkhu 
and express satisfaction by saying, “Good!s’ Having rejoiced at 
his words and having expressed satisfaction by saying ‘Good!’ 
Having rejoiced at his words and having expressed satisfaction 
by saying ‘“Good!’, you should acclaim thus: ‘Friends! It 1s of 
benefit, a great benefit to us in having the chaice to see such 
a personage as the venerable one among the companions in the 
practice of the dhamma’. 


Thus spoke the Bhagava. Delighted, the bhikkhus re- 
joiced in what the Bhagava had said. 


End of the Chabbisodhana Sutta 
The Second in this Vagga. 


3. SAPPURISA SUTTA 
Discourse on the Dhamma of the Virtuous Person 


105. Thus have I heard: 


Once the Bhagava was residing at the monastery of 
Anathapindika in Savatthi. On that occasion the Bhagava ad- 
dressed the bhikkhus, saying, “Bhikkhus” and the bhikkhus 
responded “Venerable Sir’. The ®hagava said thus: “I am going 
to discourse to you on the dhamma of the virtuous person and 
the dhamma of the evil person. Listen and bear it in mind well”. 
“Very well, Venerable Sir’ replied the bhikkhus. The Bhagava 
then said thus: “Bhikkhus, what is the dhamma of the evil 
person? Bhikkhus, in this world, an evil person of noble lineage 
enters bhikkhuhood. He reflects thus: I am a bhikkhu of noble 
lineage. The other bhikkhus are not of noble lineage” That 
bhikkhu lauds himself for his noble lineage and disparages 
others. Bhikkhus, this 1s the dhamma of evil persons Bhikkhus, 
the virtuous person reflects thus: “One does not gain extinction 
of greed, hatred and bewilderment on the score of one's noble 
lineage. A bhikkhu, though not of noble lineage, practises the 
appropriate supramundane dhammas, practises so as to deserve 
respect and in accordance with the dhamma. Among the bhikkhus, 
that bhikkhu of good practice deserves to be venerated and 
praised.” That bhikkhu concerns himself only with practice, does 
not laud himself for his noble lineage and does not disparage 
others. Bhikkhus, this 1s the dhamma of virtuous persons’’. (1). 


Again, bhikkhus, the evil person enters bhikkhuhood 
from a family that is great ...p... family that possesses much 
wealth ...p... family that possesses valuable property. That bhikkhu 
reflects thus: “I am a bhikkhu from a family that possesses 


Sappurisa Sutta 13] 


valuable property, the other bhikkhus are not from a family that 
possesses valuable property”. That bhikkhu lauds himself for his 
lineage from a family that possesses valuable property and 
disparages others. Bhikkhus, this is the dhamma of evil persons. 
Bhikkhus, the virtuous person reflects thus: “One does not gain 
extinction of greed, hatred and bewilderment on the score of 
one's possession of valuable property. A bhikkhu, though he has 
not entered the bhikkhuhood from a family that possesses valu- 
able property, practises the appropriate supramundane dhammas, 
practices so as to deserve respect and in accordance with the 
dhamma. Among those bhikkhus, that bhikkhu of good practise 
deserves to be venerated. Among those bhikkhus, that bhikkhu 
of good practise deserves to be praised”. That bhikkhu concerns 
himself only with practice, does not laud himself for possession 
of valuable property and does not disparage others. Bhikkhus, 
this is the dhamma of virtuous persons. (2-4) 


106. Again, bhikkhus, the evil person is distinguished 
and has many followers. That person reflects thus: “I am distin- 
guished and have many followers. Other bhikkhus are nol 
distinguished and do not have many followers”. That person 
lauds himself for being distinguished, for having many followers 
and disparages others. Bhikkhus, this is the dhamma of evil 
persons. Bhikkhus, the virtuous person reflects thus: “One does 
not gain extinction of greed, hatred and bewilderment on the 
score of being distinguished. A bhikkhu, though he is not 
distinguished and does not have many followers, practises the 
appropriate supramundane dhammas, practises so as to deserve 
respect and in accordance with the dhamma. Among the bhikkhus 
that bhikkhu of good practice deserves to be venerated. Among 
those bhikkhus that bhikkhu of good practice deserves to be 
praised”. That bhikkhu, concerns himself only with practise, does 
not laud himself for being distinguished and does not disparage 
others. Bhikkhus, this is the dhamma of virtuous persons. (5) 


Again, bhikkhus, the evil person receives robes, alms- 
food, monastic dwellings and medicinal requisites for use in 
sickness That bhikkhu reflects thus: “I am the recipient of robes, 


132 Anupada Vagga 


alms-food, monastic dwellings and medicines and medicinal req- 
uisites for use in sickness; the other bhikkhus do not receive 
robes, alms-food, monastic dwellings and medicines and medici- 
nal requisites for use in sickness. That bhikkhu lauds himself for 
being the recipient (of the above mentioned bhikkhu requisites) 
and disparages others. Bhikkhus, this is the dhamma of evil 
persons. 


Bhikkhus, the virtuous person reflects thus: “one does not 
gain extinction of greed, hatred and bewilderment by multiplicity 
of acquisitions. A bhikkhu, although he does not receive robes, 
alms-food, monastic dwelling and medicines and medicinal req- 
uisites for use in sickness, practises the appropriate supramundane 
dhammas, practises so as to deserve respect and in accordance 
with the dhamma. Among the bhikkhus, that bhikkhu of good 
practise deserves .o be venerated and praised”. That bhikkhu 
concerns himself only with practice, does not laud himself for 
multiplicity of acquisitions and does not disparage others. Bhikkhus, 
this is the dhamma of virtuous persons. (6) 


Again, bhikkhus, the evil person who has much learning 
reflects thus: “I have much learning, the other bhikkhus do not 
have much learning”. That bhikkhu lauds himself for having 
much learning and disparages others. Bhikkhus this is the dhamma 
of evil persons. Bhikkhus, the virtuous person reflects thus: “One 
does not gain extinction of greed, hatred and bewilderment by 
having much learning. A bhikkhu, although he does not have 
much learning practises the appropriate supramundane dhammas, 
practises sO as to deserve respect and in accordance with the 
dhamma. Among the bhikkhus, that bhikkhu of good practice 
deserves to be venerated and praised”. That bhikkhu concerns 
himself only with practice, does not laud himself for having 
much learning and does not disparage others. Bhikkhus,this 1s 
the dhamma of virtuous persons. (7) 


Again, bhikkhus, the evil person 1s learned in the rules 
of discipline for the bhikkhus. That bhikkhu reflects thus: “I am 
learned in the rules of discipline for the bhikkhus, the other 
bhikkhus are not”. That bhikkhu lauds himself for being learned 
in the rules of discipline for the bhikkhus and disparages others. 


Sappurisa Sutta 133 


Bhikkhus, this is the dhamma of evil persons. Bhikkhus, the 
virtuous person reflects thus: “One does not gain extinction of 
greed, hatred and bewilderment by being learned in the rules of 
discipline for the bhikkhus, A bhikkhu although he is not 
learned in the rules of discipline for the bhikkhus practises the 
appropriate supramundane dhammas, practises so as to deserve 
respect and in accordance with the dhamma. Among the bhikkhus 
that bhikkhu of good practice deserves to be venerated and that 
bhikkhu deserves to be praised”. That bhikkhu concerns himself 
only with practice, does not laud himself for being learned in the 
rules of discipline for the bhikkhus and does not disparage 
others.Bhikkhus, this is the dhamma of virtuous persons. (8) 


Again, bhikkhus, the evil person can discourse well. That 
bhikkhu reflects thus: “I can discourse well, the other bhikkhus 
cannot”. That bhikkhu lauds himself for beinz able to discourse 
well and disparages others. Bhikkhus this is t’e dhamma of the 
evil persons. Bhikkhus the virtuous person reflects thus: “One 
does not gain extinction from greed, hatred and bewilderment by 
being able to discourse well. A bhikkhu, although he cannot 
discourse well, practises the appropriate supramundane dhammas, 
practises so as to deserve respect and in accordance with the 
dhamma. Among the bhikkhus, that bhikkhu of good practice 
deserves to be venerated, and that bhikkhu deserves to be 
praised”. That bhikkhu concerns himself only with practice, does 
not laud himself for being able to discourse well and does not 
disparage others. Bhikkhus, this is the dhamma of virtuous 
persons. (9) 


107. Again bhikkhus, the evil person observes the as- 
cetic practice of forest dwelling.He reflects: “I observe the 
ascetic practice of forest dwelling, the other bhikkhus do not”. 
That bhikkhu lauds himself on the score of his observing the 
ascetic practice of forest dwelling and disparages others. Bhikkhus, 
this is the dhamma of evil persons. Bhikkhus, the virtuous 
person reflects thus: “One does not gain extinction of greed, 
hatred and bewilderment by observing the ascetic practice of 
forest dwelling. A bhikkhu, although not observing the ascetic 
practice of forest dwelling, practices the appropriate supramundane 


134 Anupada Vagga 


dhammas, practises so as to deserve respect and in accordance 
with the dhamma. Among the bhikkhus, that bhikkhu of good 
practices deserves to be venerated and that bhikkhu deserves to 
be praised”. That bhikkhu concerns himself only with practice, 
does not laud himself for observing the ascetic practice of forest 
dwelling and does not disparage others. Bhikkhus, this is the 
dhamma of virtuous persons. (10) 


Again bhikkhus,the evil person observes the ascetic prac- 
tice of wearing robes made out of rags collected from a dust 
heap. He reflects thus: “I observe the ascetic practice of wearing 
robes made out of rags, the other bhikkhus do not’. That 
bhikkhu lauds himself for wearing robes made out of rags and 
disparages others.Bhikkhus, this is the dhamma of eyil persons. 
Bhikkhus, the virtuous person reflects thus: “One does not gain 
extinction of greed, hatred and bewilderment by observing the 
ascetic practice of wearing robes made out of rags. A bhikkhu, 
though not obse1.ing the ascetic practice of wearing robes made 
out of rags, practices the appropriate supramundane dhammas, 
practices so aS to deserve respect and in accordance with the 
dhamma. Among those bhikkhus, that bhikkhu of good practice 
deserves to be venerated and that bhikkhu of good practice 
deserves to be praised”. That bhikkhu concerns himself only 
with practice, does not laud himself for observing the ascetic 
practice of wearing robes made out of rags and does not 
disparage others. Bhikkhus, this is the dhamma of virtuous 
persons. (11) 


Again, bhikkhus, the evil person observes the ascetic 
practice of taking only, food one receives from the alms-round. 
That bhikkhu reflects thus: “I observe the ascetic practice of 
taking only, food one receives on the alms-round,but the others 
do not”. That bhikkhu lauds himself for taking only, food one 
receives On the alms round and disparages others. Bhikkhus, this 
is the dhamma of evil persons. Bhikkhus, the virtuous person 
reflects thus: “One does not gain extinction of greed, hatred and 
bewilderment by observing the ascetic practice of taking only 
food one receives on the alms round. A bhikkhu, although he 
does not observe the ascetic practice of taking only, food one 
receives On the alms round, practises the appropriate supramundane 
dhammas, practices so as to deserve respect and in accordance 


Sappurisa Sutta 135 


with the dhamma. Among those bhikkhus, that bhikkhu of good 
practice deserves to be venerated and deserves to be praised”. 
That bhikkhu, concerns himself only with practice, does not laud 
himself for observing the ascetic practice of taking only, food 
one receives on the alms-round and does not disparage others. 
Bhikkhus, this is the dhamma of virtuous persons. (12) 


Again, bhikkhus, the evil person observes the ascetic 
practice of living under a tree. That bhikkhu reflects thus: “I 
observe the ascetic practice of living under a tree, the other 
bhikkhus do not”. That bhikkhu lauds himself for observing the 
ascetic practice of living under a tree and disparages others. 
Bhikkhus, this 1s the dhamma of evil persons. Bhikkhus, the 
virtuous bhikkhu reflects thus: “One does not gain extinction of 
greed,hatred and bewilderment by observing the ascetic practice 
of living under a tree. A bhikkhu, although he does not observe 
the ascetic practice of living under a tree, practices the appro- 
priate supramundane dhammas, practices so as to deserve respect 
and in accordance with the dhamma. Among those bhikkhus, 
that bhikkhu of good practice deserves to be venerated and 
deserves to be praised”. That bhikkhu concerns himself for 
observing the ascetic practice of living under a tree and does not 
disparage others. Bhikkhus, this is the dhamma of virtuous 
persons. (13) 


Again, bhikkhus, the evil person observes the ascetic 
practice of living in a cemetery ...p... observes the ascetic 
practice of living in the open ...p... observes the ascetic practice 
of staying only in a sitting position and never lying down, 
observes the ascetic practice of being contented with whatever 
seat is being offered ...p... observes the ascetic practice of eating 
at one sitting only. That bhikkhu reflects thus: “I observe the 
ascetic practice of eating at one sitting only, the other bhikkhus 
do not”. That bhikkhu lauds himself for observing the ascetic 
practice of eating at one sitting only and disparages others. 
Bhikkhus, this is the dhamma of evil persons. 


136 Anupada Vagga 


Bhikkhus, the virtuous person reflects thus: “One does 
not gain extinction of greed, hatred and bewilderment by observ- 
ing the ascetic practice of eating at one sitting only. A bhikkhu, 
although he does not observe the ascetic practice of eating at 
one sitting only, practices the appropriate supramundane dhammas, 
practises so as to deserve respect and in accordance with the 
dhamma. Among those bhikkhus that bhikkhu of good practice 
deserves to be venerated and that bhikkhu deserves to be 
praised’. That bhikkhu concerns himself only with practice, does 
not laud himself for observing the ascetic practice of eating at 
one sitting only and does not disparage others. Bhikkhus, this 1s 
the dhamma of virtuous persons. (14-18) 


108. Again bhikkhus, the evil person being detached 
from sensual pleasures and demeritorious factors abides in the 
first yhana, which is accompanied by initial application of the 
mind, sustained application of the mind, delightful satisfaction 
and bliss, born of detachment from hindrances’. That bhikkhu 
reflects thus: “I have attained the first jhana, the other bhikkhus 
have not”. That bhikkhu lauds himself for attainment of the first 
jhana and disparages others. 


Bhikkhus, the virtuous person reflects thus: “The Bhagava 
teaches to avoid craving for the first jhana that has been 
attained. That first jhana arises through conditions other than 
those commonly thought of.” That bhikkhu goncerns himself 
only with avoidance of craving for the first jhana that has been 
attained and does not disparage others. Bhikkhus, this is the 
dhamma of virtuous persons. (19) 


Again bhikkhus, the evil person having got rid of vitakka 
and vicara attains the second jhana, accompanied by internal 
tranquility with enhancement of one pointedness of mind, devoid 
of vitakka and vicara, with piti and sukha born of concentration, 
attains the third jhana ...p... attains the fourth jhana. That bhikkhu 
reflects thus: “I have attained to the fourth jhana, the other 


Sappurisa Sutta 137 


bhikkhus have not”. That bhikkhu lauds himself for the attain- 
ment of the fourth jhana and disparages others. Bhikkhus, this is 
the dhamma of evil persons. 


Bhikkhus, the virtuous person reflects thus: ‘The Bhagava 
teaches to avoid craving for the attainment of the fourth jhana. 
That fourth jhana arises through conditions other than those 
commonly thought of:’ That bhikkhu concerns himself only with 
avoidance of craving, does not laud himself for attainment of the 
fourth jhana and does not disparage others. Bhikkhus, this is the 
dhamma of virtuous persons. (20-22) 


Again bhikkhus, the evil person concentrates on the 
concept “Space is Infinite’ acheives and remains in the akasanan 
cayatana jhana, where all forms of ripasanna have been com- 
pletely transcended, all forms of patigasanna have vanished and 
all forms of nanattasafifia are not paid attention to. That bhikkhu 
reflects thus: “I have attained to the jhana of ‘Space is Infinite’, 
the other bhikkhus have not”. That bhikkhu lauds himself for 
attainment of the jhana of ‘Space is Infinite’ and disparages 
others. Bhikkhus, this is the dhamma of evn persons. Bhikkhus, 
the Virtuous person reflects thus: “The Bhagava teaches to avoid 
craving for the attainment of the jhana ‘Space is Infinite’. That 
jhana ‘Space is Infinite’ arises through conditions other than 
those commonly thought of. That bhikkhu concerns himself only 
with the avoidance of craving, does not laud himself for attain- 
ment of the jhana ‘Space is Infinite’ and does not disparage 
others. Bhikkhus, this is the dhamma of virtuous persons. (23) 


Again bhikkhus, the evil person, completely passing be- 
yond the akasanaficayatana jhana, that bhikkhu concentrates on 
the concept 'Consciousness is Infinite’ and acheives and remains 
in the vinnanancayatana jhana. That bhikkhu reflects thus: “I 
have attained the jhana of ‘Consciousness is Infinite’, the other 
bhikkhus have not”. That bhikkhu lauds himself on attainment of 
the jhana of ‘Consciousness is Infinite’ and disparages others. 
This is the dhamma of evil persons. The virtuous person reflects 
thus: “That Bhagava teaches to avoid craving for the attainment 


138 Anupada Vagga 


of the jhana ‘Consciousness is Infinite’. That jhana of ‘Con- 
sciousness is Infinite’ arises through conditions other than those 
commonly thought of’. That bhikkhu concerns himself with the 
avoidance of craving, does not laud himself for attainment of the 
jhana of ‘Consciousness is Infinite’, and does not disparage 
others. Bhikkhus, this is the dhamma of virtuous persons. (24) 


Again bhikkhus, the evil person completely passing be- 
yond the vinfianafcayatana jhana, that bhikkhu concentrates on 
the ‘Concept of Nothingness’ and acheives and remain in the 
akificafifayatana jhana. That bhikkhu reflects thus: “I have 
attained to the jhana of ‘Concept of Nothingness’, the other 
bhikkhus have not”. That evil bhikkhu lauds himself for attain- 
ment of the jhana of ‘Concept of Nothingness’ and disparages 
others. This is the dhamma of evil persons. Bhikkhus, the 
virtuous person reflects thus: “The Bhagava teaches to avoid 
craving for the attainment of the jhana of ‘Concept of Nothing- 
ness’. That jhana of the ‘Concept of Nothingness’ arises through 
conditions other than those commonly thought of”. That bhikkhu 
concerns himself only with avoidance of craving, does not laud 
himself for attainment of the jhana of ‘Concept of Nothingness’ 
and does not disparage others. This is the dhamma of virtuous 
persons. (25) 


Again bhikkhus, the evil person, completely passing be- 
yond the akificafinayatana jhana, acheives and remains in the 
jhana of neither perception nor non-perception (nevasannana- 
sanfayatanajana) That bhikkhu reflects thus: “I have attained to 
the jhana of the sphere of neither perception nor non-perception, 
the other bhikkhus have not. That evil bhikkhu lauds himself for 
the attainment of the jhana of the sphere of ‘Neither perception 
nor non-perception’ and disparages others. Bhikkhus this 1s the 
dhamma of evil persons. Bhikkhus, the virtuous person reflects 
thus: “The Bhagava teaches the avoidance of craving for the 


attainment of the jhana of the sphere of ‘Neither perception nor 


Sappurisa Sutta 139 


non-perception’. That jhana of the sphere of ‘Neither perception 
nor non-perception’ arises through conditions other than those 
commonly thought of’. That bhikkhu concerns himself only with 
avoidance of craving, does not laud himself on attainment of the 
jhana of the sphere of ‘Neither perception nor non-perception 
and does not disparage others. Bhikkhus this is the dhamma of 
virtuous persons. (26) 


Again bhikkhus, the virtuous person completely passing 
beyond the nevasaffanasannayatana jhana, be acheives and 
remains in the cessation of sensation and perception 
(nirodhasamapatti). That bhikkhu owing to his Magga Insight is 
not confused as to any person, as to any place and as to any 
object, and has exhausted the intoxicants (asavas). Thus said the 
Bhagava. Those bhikkhus rejoiced and were delighted with the 
Bhagava's words. 


End of Sappurisa Sutta, 


The Third in this Vagga. 


4. SEVITABBASEVITABBA SUTTA 


Discourse on the Dhamma that Should Be resorted to, and 
the Dhamma that Should Not be Resorted to 


109. Thus have Is heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus as “Bhikkhus’. The bhikkhus responded 
by saying “Venerable Sir’. The Bhagava then said: “Bhikkhus, 
I am going to discourse to you on the dhamma that should be 
resorted to and the dhamma that should not be. Listen and bear 
it in mind well. : shall speak”. “Let it be so, Venerable Sir’, the 
bhikkhus replied. The Bhagava then said thus:- 


“Bhikkhus, I teach two kinds of bodily behaviour-one 
that should be resorted to and the other that should not be, each 
kind being different from the other. Bhikkhus, I teach two kinds 
of verbal behaviour- one that should be resorted to and the other 
that should not be, each kind being different from the other. 
Bhikkhus, I teach two kinds of mental behaviour-one that should 
be resorted and the other that should not be, each kind being 
different from the other. Bhikkhus, I teach two kinds of arising 
of thought one that should be resorted to and the other that 
should not be, each kind being different from the other. Bhikkhus, 
I teach two kinds of having preception one that should be 
resorted to and the other that should not be, each kind being 
different from the other. Bhikkhus, I teach two kinds of acqui- 
sition of khanda-one that should be resorted to and the other that 
should not be, each kind being different from the other.” (Thus 
said the Bhagava). 


Sevitabbasevitabba Sutta 141 


On the Bhagava saying thus, Venerable Sariputta spoke 
as follows: “Venerable Sir’, what the Bhagava has discoursed 
briefly on this dhamma, without explaining its meaning at length. 
I understand its mearning at length thus. 


How Venerable Sariputta understood 


110. “Bhikkhus, I teach two kinds of bodily behaviour- 
one that should be resorted and the other that should not be, 
each kind being different from the other’. Thus has the Bhagava 
taught. With reference to what has the Bhagava spoken those 
words? Venerable Sir, bodily behaviour as tends to increase 
demeritorious dhammas and decrease meritorious dhammas for 
the person who resorts to it, should not be resorted to. Venerable 
Sir, such bodily behaviour as tends to decrease demeritorious 
dhammas and increases meritorious dhammas 1.1 the person who 
resorts to it, should be resorted to. 


111. Venerable Sir, which kind of bodily behaviour 
tends to increase demeritorious dhammas and decrease meritori- 
ous dhammas for the person who resorts to it? Venerable Sir, in 
this world there are some persons who are in the habit of taking 
life, who are brutal, whose hands are stained with blood, who 
are bent on hurting others, who are lacking in kindness to 
beings, who are used to taking what is not given, who are prone 
to take, with intent to steal, other people's possessions and 
buildings, either in the village or in the countryside, who are 
wont to indulge in sexual misconduct, who are given to having 
sexual union with women under the care of mother, or father or 
both,elder brother or younger brother, elder sister or younger 
sister, relatives or kinsfolk, fellow-practisers of the dhamma, who 
are married or “to whom penalty is attached” or even women 
who have been garlanded in betrothal. Venerable Sir, for the 
person who resorts to such bodily behaviour, demeritorious 
dhammas increase and meritorious dhammas decrease. 





142 Anupada Vagga 


Venerable Sir, which kind of bodily behaviour tends to 
decrease demeritorious dhammas? Venerable Sir, in this world 
there are some persons who have given up taking of life and 
who abstain from taking of life,who lay down the stick and the 
weapon, who have a sense of shame (to do evil), who have 
compassion and who abide constantly attending to the welfare of 
all beings. They have given up taking what is not given and 
abstain from taking what is not given. They are not prone to 
take, with intent to steal, other people’s possessions or buildings 
either in the village or in the countryside. They have given up 
indulging in wrongful sexual misconduct and are not given to 
having sexual union with women under the care of mother or 
father or both, elder brother or younger brother, elder sister or 
younger sister, relatives or kinsfolk, fellow- practisers of the 
dhamma or who are married or “to whom penalty 1s attached” 
Or even women who have been garlanded in betrothal. Vener- 
able Sir, for the person who resorts to such bodily behaviour, 
demeritorious dhammas decrease and meritorious dhammas in- 
crease. “Bhikkhus, I teach two kinds of bodily behaviour-one 
that should be resorted to and the other that should not be, each 
kind being different from the other’. Thus has the Bhagava 
taught with these words which have reference to what has been 
Said (above). 


‘“Bhikkhus, I teach two kinds of verbal behaviour... one 
that should be resorted to and the other that should not be, each 
kind being different from the other’. Thus has the Bhagava 
taught. With reference to what has the Bhagava spoken these 
words? Venerable Sir, such verbal behaviour as tends to increase 
demeritorious dhammas and decrease meritorious dhammas for 
the person who resorts to it, should not be resorted to. Venerable 
Sir, such verbal behaviour as tends to decrease demeritorious 
dhammas and increase meritorious dhammas for the person who 
resorts to it, should be resorted to. 


112. Venerable Sir, which kind of verbal behaviour tends 
to increase demeritorious dhammas and decrease meritorious 
dhammas for the person who resorts to it? Venerable Sir, in this 





Sevitabbasevitabba Sutta 143 


world there are some persons who are in the habit of telling lies. 
A person who 1s brought before an assembly or a gathering, 
before relatives or committees or ruling class, is asked to testify 
as a witness. That person testifies that he knows what he does 
not, or that he does not know what he does, that he sees what 
he does not, or that he does not see what he does. Thus does 
that person tell lies for his own sake or for the sake of another, 
or for a material consideration however slight. He indulges in 
slanderous speech. He carries tales from one person to another 
so as to bring about disharmony between the two. Thus does he 
act to divide those who are united and to promote division 
between people. He delights in,enjoys and likes division between 
people and utters words that tend to divide people. His speech 
is harsh and grating, tends to pain the ears of others. It has the 
effect of hurting others, is associated with anger and detracts 
from sobriety and dignity. He indulges in speech that is vain, 
inopportune, untrue, not associated with advantage or with the 
dhamma or with discipline. He is used to speaking at inoppor- 
tune moments, irrelevantly and indiscriminately. His speech 1s 
not associated with wellbeing and not worthy of taking to heart. 
Venerable Sir, for the person who resorts to such verbal behaviour 
demeritorious dhammas increase and meritorious dhammas de- 
crease. 


Venerable Sir, which kind of verbal behaviour tends to 
decrease demeritorious dhammas and increase meritorious dhammas 
for the person who resorts to it. Venerable Sir, in this world 
there are some persons who have given up telling lies abstains 
from telling lies. A person is brought before an assembly or a 
gathering, before relatives or committees or ruling class, 1s asked 
to testify as a witness. That person testifies that he does not 
know what he does not, or that he knows what he does, or that 
he does not see what he does not, or that he sees what he does. 
That person does not tell lies for his own sake or for the sake 
of another, or for a material consideration however slight. 


144 Anupada Vagga 


-He has given up slanderous speech and abstains from 
slanderous speech. He does not carry tales from one person to 
another so as to bring about disharmony between the two. he 
speaks to unite people who are divided. He promotes unity 
between people. He delights in, enjoys and likes unity between 
people and utters words that tend to unite people. He has given 
up harsh speech and abstains from harsh speech. He utters 
words that are free from reproach, that please the ear, that are 
lovable and that delights the heart, that are polite, liked by the 
many and pleasing: to many. He has given up vain talk and 
abstains from it. He speaks only at opportune moments, only 
what is true, what 1s advantageous, what is associated with the 
dhamma and with discipline. At opportune moments,She speaks 
relevently and with discrimination, what is associated with wellbeing 
and what should be taken to heart. Venerable Sir, for the person 
who resorts to such verbal behaviour, demeritorious dhammas 
decrease and meritorious dhammas increase. “Bhikkhus, I teach 
two kinds of verbal behaviour...one that should be resorted to 
and the other that should not be, each kind being different from 
the other’. Thus has the Bhagava taught, with these words 
which have reference to what has been said (above). 


“Bhikkhus,I teach two kinds of mental behaviour----one 
that should be resorted to and the other that should not be, each 
kind being different from the other’. Thus has the Bhagava 
taught with these words. With reference to what, has the Bhagava 
spoken these words? Venerable Sir, such mental behaviour as 
tends to decrease demeritorious dhammas and and increase meri- 
torious dhammas should be resorted to. 


113. Venerable Sir, which kind of mental behaviour 
tends to’increase demeritorious dhammas and decrease meritor- 
ous dhammas? Venerable Sir, 1n this world, there are some 
persons who are full of covetousness, who covet other people's 
possessions and buildings thinking, ‘It would be well if another's 
property were mine’. Such a person is also full of ill-will. He is 
possessed of a mind with destructive tendencies, wishing ‘It 


Sevitabbasevitabba Sutta 145 


vould be well if these persons died or were killed. cut up or 
lestroyed, or if none of their wishes were fulfilled’. Venerable 
ir for the person who resorts to such mental behaviour, 
lemeritorious dhammas increase and meritorious dhammas de- 
rease. 


Venerable Sir, which kind of mental behaviour tends to 
lecrease demeritorious dhammas and increase meritorious dhammas? 
Jenerable Sir, in this world there are some persons who are not 
ull of covetousness, who do not covet other: peoples posses- 
ions and buildings, who do not think, ‘It would be well if 
mother's property were mine’. Thére are some persons who 
lave no ill-will, who do not possess a mind with destructive 
endencies, wishing “May these beings be free from danger, be 
ree from suffering, be free from distress of mind, and may they 
ye able to bear well the burden of their khandas’. Venerable Sir, 
or the person who resorts to such mental behaviour, demeritorious 
lhammas decrease and meritorious dhammas increase. “Bhikkhus, 
teach two kinds of mental behaviour-one that shculd be 
esorted to and the other that should not be, each kind being 
lifferent from the other’. Thus has the Bhagava taught these 
vords, with reference to what has been said (above). 


114. “Bhikkhus, I teach two kinds of arising of thought... 
yne that should be resorted to and the other that should not be, 
‘ach kind being different from the other’. Thus has the Bhagava 
aught with these words. With reference to what has the Bhagava 
‘poken these words? Venerable Sir, for the person who resorts 
o such and such an arising of thought, demeritorious dhammas 
ncrease and meritorious dhammas decrease. Such arising of 
hought should not be resorted to. Venerable Sir, for the person 
who resorts to such and such an arising of thought, demeritorious 
ihammas decrease and meritorious dhammas increase. Such aris- 
ng of thought should be resorted to. 


Venerable Sir,for the person who resorts to which kind 
»f arising of thought, do demeritorious dhammas increase and 
neritorious dhammas decrease? Venerable Sir, in this world 


146 Anupada Vagga 


there are some persons who are full of covetousness and who 
abide with covetous minds. They are possessed of a mind with 
destructive tendencies and abide with minds of destructive ten- 
dencies. They are possessed of oppressive tendencies and abide 
with minds of oppressive tendencies. Venerable Sir, for the 
person who resorts to such arising of thought, demeritorious 
dhammas increase and meritorious dhammas decrease. 


Venerable Sir, which kind of arising of thought tends to 
decrease demeritorious dhammas and increase meritorious dhammas’ 
Venerable Sir, in this world there are some persons who are not 
full of covetousness and who abide with minds that are free 
from covetousness. They are possessed of a mind with destruc- 
tive tendencies and abide with minds without destructive tenden- 
cies. They are not possessed of a mind with oppressive tenden- 
cies and abide with minds without oppressive tendencies. Vener- 
able Sir, the person who resorts to this kind of arising of 
thought, demeritorious dhammas decrease and meritorious dhammas 
increase. “Bhikkhus, I teach two kinds of arising of thought... 
one that should be resorted to and the other that should not be, 
each kind being different from the other’. Thus has the Bhagava 
taught with these words, with reference to what has been said 
(above). 


115. “Bhikkhus, I teach two kinds of having 
perception...one that should be resorted to and the other that 
should not be, each kind being different from the other’. Thus 
has the Bhagava taught with these words. With reference to 
what has the Bhagava spoken these words? Venerable Sir, for 
the person who resorts to having such and such a perception, 
demeritorious dhammas increase and meritorious dhammas de- 
crease. Having such a perception should not be resorted to. Venerable 
Sir, for the person who resorts to having such and such a 
perception, demeritorious dhammas decrease and meritorious 
dhammas increase. Having such a perception should be resorted 
to. Venerable Sir, for the person who resorts to which kind of 
perception do demeritorious dhammas increase and meritorious 





Sevitabbasevitabba Sutta 147 


dhammas decrease? Venerable Sir, in this world there are some 
persons who are full of covetousness and who abide with 
covetous minds. They are possessed of a mind with destructive 
tendencies and abide with minds of destructive tendencies. They 
are possessed of a mind with oppressive tendencies and abide 
with minds of oppressive tendencies. Venerable Sir, for the 
person who resorts to having such perception, demeritorious 
dhammas increase and meritorious dhammas decrease. 


Venerable Sir, having which kind of perception, tends to 
decrease demeritorious dhammas and increase meritorious dhammas? 
Venerable Sir, in this world there are some persons who are not 
full of covetousness and who abide with minds that are free 
from covetousness. They are not possessed with mind of destruc- 
tive tendencies and abide with minds that are without destructive 
tendencies. They are not possessed with mind of oppressive 
tendencies and abide with minds that are without oppressive 
tendencies. Venerable Sir, for the person who resorts to having 
this kind of perception, demeritorious dhammas decrease and 
meritorious dhammas increase. “Bhikkhus, I teach two kinds of 
having perception...one that should be resorted to and the other 
that should not be, each kind being different from the other”. 
Thus has the Bhagava taught with these words, with reference 
to what has been said (above). 


116. “Bhikkhus, I teach two kinds of having views...one 
that should be resorted to and the other that should not be, each 
kind being different from the other’. Thus has the Bhagava 
taught with these words. With reference to what has the Bhagava 
spoken those words? Venerable Sir, for the person who resorts 
to having such and such a view, demeritorious dhammas 1n- 
crease and meritorious dhammas decrease. Having such a view 
should not be resorted to. Venerable sir, for the person who 
resorts to having such and such a view, demeritorious dhammas 
decrease and meritorious dhammas increase. Having such a view 
Should be resorted to. 


Venerable Sir, for the person who resorts to having 
which kind of view do demeritorious dhammas increase and 


148 Anupada Vagga 


meritorious dhammas decrease? Venerable Sir, in this world 
there are some persons who hold the view hat there is no benefit 
in dispensing charity, in making big sacrificial offerings, in 
making small sacrificial offerings, in offering hospitality, that 
there is no fruit or result of action, that there is no present 
world, that there is no future world, that there 1s no (conse- 
quence of good or bad deeds done to one's) mother, that there 
is no (consequence of good or bad deeds done to one's) father, 
that there are no spontaneously arising beings, that there are no 
Ssamanas or brahmanas in the world, who have reached the 
highest attainment through their own endevour and practice and 
who realize with special apperception the present and the future 
existence and make them known. Venerable Sir, for the person 
who resorts to having such views, demerotorious dhammas in- 
crease and meritorious dhammas decrease. 


Venerable Sir, having which kind of view tends to 
decrease demenitorious dhammas and increase meritorious dhammas 
for the person who resorts to it? Venerable Sir, in this world 
there are some persons who hold the view that there is benefit 
in dispensing of charity, in making big sacrificial offerings, in 
making small sacrificial offerings, in offering hospitality, that 
there is fruit or result of good or bad action, that there 1s a 
present world, that there is a future world, that there is benefit 
in acts performed for (one's)mother or that there is benefit 1n acts 
performed for (one's) father, that there are spontaneously arising 
beings, that there are samanas or brahmanas in the world who 
have reached the highest attainment through their own endeavour 
and practice and who realize with special apperception the 
present and the future existence and make them Known. Vener- 
able Sir, for the person who resorts to having such views, 
demeritorious dhammas decrease and meritorious dhammas in- 
crease. “Bhikkhus, I teach two kinds of having views...one that 
should be resorted to and the other that should not be, each kind 
being different from the other’. Thus has the Bhagava taught 
with these words which have reference to what has been said 
(above). 


Sevitabbasevitabba Sutta 149 


117. “Bhikkhus, I teach two kinds of attaining khandha 
(atta-bhava)...one that should be resorted to and the other that 
should not be, each kind being different from the other. Thus 
has the Bhagava taught with these words. With reference to 
what has the Bhagava spoken those words? Venerable Sir, for 
the person who resorts to attaining such and such a khandha, 
demeritorious dhammas increase and meritorious dhammas de- 
crease. Such attaining of khandha should not be resorted to. 
Venerable Sir, for the person who resorts to attaining such and 
such a khandha, demeritorious dhammas decrease and meritori- 
ous dhammas increase. Such attaining of khanda should be 
resorted to. 


Venerable Sir, for the person who resorts to which kind 
of attaining of khandha do demeritorious dhammas increase and 
meritorious dhammas decrease? Venerable Sir, for the person 
who brings about the attainment of khandha that is subject to 
suffering,demeritonous dhammas increase and meritorious dhammas 
decrease for the reason that he has not come to the end of 
existence (bhava). Venerable Sir, for the person who brings 
about the attainment of khanda that is not subject to suffering, 
demeritorious dhammas decrease and meritorious dhammas in- 
crease for the reason that he has come to the end of existence. 
“Bhikkhus, I teach two kinds of attaining khandha--- one that 
should be resorted to and the other that should not be, each kind 
being different from the other’. Thus has the Bhagava taught 
with these words which have reference to what has been said 
(above). Venerable Sir, what the Bhagava has briefly discoursed 
on this dhamma without explaining its meaning at length, | 
understand its meaning at length thus. (said Venerable Sariputta 
respectfully). 


118. Sariputta, well done! well done! (sadhu, sadhu). 
Sariputta what I have briefly discoursed on this dhamma without 
explaining its meaning at length, you have understood its mean- 
ing at length. 


“Bhikkhus, I teach two kinds of bodily behaviour...one 
that should be resorted to and the other that should not be, each 


150 Anupada Vagga 


kind being different from the other’. Thus have I taught with 
these words. With reference to what have I spoken these words? 
Sariputta, such bodily behaviour as tends to increase demeritorious 
dhammas and decrease meritorious dhammas for the person who 
resorts to it, should not be resorted to. Sdriputta, such bodily 
behaviour as tends to decrease demeritorious dhammas and in- 
crease meritorious dhammas, should be resorted to. 


Sariputta, which kind of bodily behaviour tends to 1n- 
crease demeritorious dhammas and increase meritorious dhammas? 
Sariputta, in this world there are some persons who are in the 
habit of taking life, who are brutal, whose hands are stained 
with blood, who are bent on hurting others, who are lacking in 
kindness to beings, who are used to taking what is not given, 
who are prone to take with intent to steal,other people's posses- 
sions and buildings, either in the village or in the countryside, 
who are wont to indulge in sexual misconduct, who are given to 
having sexual union with women under the care of mother or 
father or both, elder brother or younger brother, elder sister or 
younger sister, relatives or kinsfolk, fellow-practisers of the dhamma, 
who are married or “to whom penalty is attached”, or even 
women who have been garlanded in betrothal. Sariputta, for the 
person who resorts to such bodily behaviour, demeritorious 
dhammas increase and meritorious dhammas decrease. 


Sariputta, which kind of bodily behaviour tends to de- 
crease demeritorious dhammas and increase meritorious dhammas 
for the person who resorts to it? Sariputta, in this world there 
are some persons who have given up taking of life and who 
abstain from taking of life, who lay down the stick and the 
weapon, who have a sense of shame to do evil, who have 
compassion and who abide constantly attending to the welfare of 
all beings. They have given up taking what 1s not given and 
abstain from taking what is not given. They are not prone to 
take, with intent to steal, other people's posscssions or buildings 
either in the village or in the countryside. They have given up 





Sevitabbasevitabba Sutta 151 


indulging in sexual misconduct and are not given to having 
sexual union with women under the care of mother or father or 
both, elder brother or younger brother, elder sister or younger 
sister, relatives or kinsfolk, fellow-practisers of the dhamma or 
with women who are married or “to whom penalty is attached” 
Or even with women who have been garlanded in betrothal. 
Sariputta, for the person who resorts to such bodily behaviour, 
demeritorious dhammas decrease and meritorious dhammas 1n- 
crease. “Bhikkhus, I teach two kinds of bodily behaviour...one 
that should be resorted to and the other that should not be, each 
kind being different from the other’. Thus have J taught with 
these words which have reference to what has been said (above). 


Bhikkhus, I teach two kinds of verbal behaviour...one 
that should be resorted to and the other that should not be ...p... 
Bhikkhus, I teach two kinds of mental behaviour ...p... Bhikkhus, 
I teach two kinds of arising of thought ...p... Bhikkhus, I teach 
two kinds of having perception ...p... Bhikkhus, I teach two 
kinds of having views ...p... Bhikkhus, I teach two kinds of 
attaining khandha one that should be resorted and the other that 
should not be, each kind being different from the other. Thus 
has the Bhagava taught with these words. With reference to 
what has the Bhagava spoken those words. Bhagava, for the 
person who resorts to attaining such and such a khandha, 
demeritorious dhammas increase and meritorious dhammas de- 
crease. Having such a view should not be resorted to. Sariputta, 
for the person who resorts to having such and such a view, 
demeritorious dhammas decrease and meritorious dhammas in- 
crease. Having such a view should be resorted to. 


Sariputta, for the person who resorts to which kind of 
attainment of khandha do demeritorious dhammas increase and 
meritorious dhammas decrease? Sariputta, for the person who 
brings about the attaining of khandha that is subject to suffering, 
demeritorious dhammas increase and meritorious dhammas de- 
crease, for the reason that he has not come to the end of 
existence. Sariputta, for the person who brings about attaining 


152 Anupada Vagga 


khandha that is not subject to suffering, demeritorious dhammas 
decrease and meritorious dhammas increase, for the reason that 
he has come to the end of existence. “Bhikkhus, I teach two 
kinds of attainment of khanda...one that should be resorted to 
and the other that should not be, each kind being different from 
the other. Thus have I taught with these words which have 
reference to what has been said (above). Sariputta, the meaning 
at length of the dhamma that I have taught in brief should be 
understood at length thus. 


119. S§@riputta, I teach two kinds of ‘visible objects’ 
that is perceivable by the eye-consciousness...one that should be 
resorted to and the other that should not be. Sariputta, I teach 
two kinds of sound that is cognizable by ear-consciousness...one 
that should be resorted to and the other that should not be. 
Sariputta, I teach two kinds of ‘smell’ that is cognizable by 
nose- consciousness...one that should be resorted to and the other 
that should not be. Sariputta, I teach two kinds of ‘taste’ that 1s 
cognizable by tongue-consciousness-one that should be resorted 
to and the other that should not be. Sariputta, I teach two kinds 
of physical ‘contact’ that is cognizable by body-consciousness...one 
that should be resorted to and the other that should not be. 
Sariputta, | teach two kinds of ‘mind object’ that 1s cognizable 
by mind-consciousness...one that should be resorted to and the 
other that should not be. (Said the Bhagava) 


On the Bhagava saying so, Venerable Sariputta said thus: 
“Venerable Sir, what the Venerable One has discoursed briefly 
on this dhamma, without explaining its meaning at length, I 
understand its meaning at length thus’. Sariputta, I teach two 
kinds of ‘visible object’ that is perceivable by eye-consciousness...one 
that should be resorted to and the other that should not be. Thus 
has the Bhagava taught with these words. With reference to 
what has the Bhagava taught with these words? Venerable Sir, 
for the person who resorts to such and such a ‘visible object’ 
perceivable by the eye-consciousness, demeritorious dhammas 





Sevitabbasevitabba Sutta 153 


increase and meritorious dhammas decrease. Such ‘visible object’ 
that is cognizable by the eye-consciousness, should not be 
resorted to. Venerable Sir, for the person who resorts to such 
and such a visible object, demeritorious dhammas decrease and 
meritorious dhammas increase. Such ‘visible object’ that is per- 
ceivable by the eye-consciousness should be resorted to. Sariputta, 
I teach two kinds of visible object perceivable by the eye- 
consciousness-one that should be resorted to and the other that 
should not be. Thus has the Bhagavad taught with these words 
which have reference to what has been said (above). 


Sariputta, I .... sound that is cognizable by the ear- 
consciousness ...p... such sound that 1s cognizable by the ear- 
consciousness should not be resorted to. Such ‘sound’ that is 
cognizable by the ear-consciousness should be resorted to. Such 
‘smell’ that is cognizable by the nose-consciousness should not 
be resorted to. Such ‘smell’ that 1s cognizable by the nose- 
consciousness should be resorted to. Such ‘taste’ that is cogni- 
zable by the tongue-consciousness should not be resorted. Such 
tangible object that is cognizable by the body-consciousness 
should be resorted to. 


“Sariputta, I teach two kinds of ‘mind object’ cognizable 
by the mind-consciousness...one that should be resorted to and 
the other that should not be”. Thus has the Bhagava taught with 
these words. With reference to what has the Bhagava taught 
with these words? Venerable Sir, for the person who resorts to 
such and such a ‘mind object’ that is cognizable by the mind- 
consciousness, demeritorious dhammas increase and meritorious 
dhammas decrease. Such mind object should not be resorted to. 
Venerable Sir, for the person who resorts to such and such a 
‘mind object’ that is cognizable by the mind-consciousness, 
demeritorious dhammas decrease and meritorious dhammas in- 
crease. Such ‘mind object’ should be resorted to. “Sariputta, I 
teach two kinds of mind object cognizable by the mind- 
consciousness...one that should be resorted to and the other that 





154 Anupada Vagga 


should not be’. Thus has the Bhagava taught with these words. 
These words were spoken with reference to what has been said 
(above). Venerable Sir, what the Bhagava has discoursed briefly 
on this dhamma without explaining its meaning at length, | 
understand its meaning at length thus. 


120. Sariputta, well done, well done (sadhu, sadhu). 
Sariputta, what I have discoursed briefly without explaining its 
meaning at length, you understand well its meaning at length, 
well done (sadhu). Sariputta, I teach two kinds of visible object 
perceivable by the eye-consciousness-one that should be resorted 
to and the other that should not be. Thus have I taught with 
these words. Sariputta, for the person who resorts to such and 
such a ‘visible object’ that 1s perceivable by the eye-conscious- 
ness, demeritorious dhammas increase and meritorious dhammas 
decrease. Such visible object perceivable by the eye-conscious- 
ness should not be resorted to, Sariputta, for the person who 
resorts to such and such a visible object perceivable by the eye- 
consciousness, demeritorious dhammas decrease and meritorious 
dhammas increase. Such visible object should be resorted to. 
“Sariputta, I teach two kinds of visible object...one that should 
be resorted to and the other that should not be”. Thus did I 
teach with these words which have reference to what has been 
said (above). 


Sariputta, I also ... ‘sound’ that is cognizable by the ear- 
consciousness ...p... such ‘sound’ cognizable by the ear con- 
sciousness should not be resorted to. Such ‘sound’ cognizable 
by the ear-consciousness should be resorted to. Such ‘smell’ 
cognizable by the nose-cinsciousness should not be resorted to 
such ‘smell’ cognizable by the nose-consciousness should be 
resorted to. Such ‘taste’ cognizable by the tongue-consciousness 
should not be resorted to. Such ‘taste’ cognizable by the tongue- 
consciousness should be resorted to. Such ‘taste’cognizable by 
the tongue consciousness should be resorted to. Such ‘tangible 
object’ cognizable by the body-consciousness should not be 
resorted to. Such ‘tangible object’ cognizable by the body con- 
sciousness should be resorted to. 





Sevitabbasevitabba Sutta 155 


Sariputta, I also ... ‘mind object’ that is cognizable by the 
mind-consciousness ...p... such ‘mind object’ cognizable by tne 
mind-consciousness should not be resorted to. Such ‘mind ob- 
ject’ cognizable by the mind-consciousness should be resorted to. 
“Sariputta, I teach two kinds of mind object cognizable by the 
mind-consciousness. Thus have I taught with these words which 
have reference to what has been said (above). Sariputta, what I 
have briefly taught on the meaning of this dhamma should be 
understood at length thus. 


121. Sariputta, I teach two kinds of robe ...p... Sariputta, 
I also ... alms food, Sariputta, I also...monastic dwelling. Sariputta, 
I also ... village. Sariputta, I also...market-town. Sariputta, I also 
... town. Sariputta, I also...countryside. Sariputta I also teach two 
kinds of person...one who should be associated with and the 
other one that should not be associated with. (said the Bhagava). 


Thereupon, Venerable Sariputta respectfully said thus to 
the Bhagava. Venerable Sir, what the Bhagava discoursed briefly 
on this dhamma without explaining its meaning at length, | 
understand its meaning at length thus: Sariputta, I teach two 
kinds of robe...one that should be resorted to and the other that 
should not be. Thus has the Bhagava taught with these words. 
With reference to what has the Bhagava spoken these words? 
Venerable Sir, for the person who resorts to such and such a 
robe, demeritorious dhammas increase and meritorious dhammas 
decrease. Such a robe should not be resorted to. Venerable Sir, 
for the person who resorted to such and such a robe, demeritorious 
dhammas decrease and meritorious dhammas increase. Such a 
robe should be resorted to. “Sariputta, I teach two kinds of 
robe...one that should be resorted to and the other that should 
not be”. Thus did the Bhagava teach with these words which 
have reference to what has been said (above). 


Sariputta, I also ... alms-food ...p... such alms-food should 
not be resorted to. Such alms-food should be resorted to. I also 
... monastic dwelling ...p... such dwelling should not be resorted 
to. Such monastic dwelling should be resorted to. Sariputta, | 
also ... village ...p... such village should not be resorted to. Such 


156 Anupada Vagga 


village should be resorted to. Such market-town should not be 
resorted to. Such market-town should be resorted to. Such town 
should not be resorted to. Such town should be resorted to. Such 
countryside should not be resorted to. Such countryside should 
be resorted to. 


“Sariputta, I teach two kinds of person...one that should 
be associated with and the other who should not be associated 
with’. Thus has the Bhagava taught with these words. With 
reference to what has the Bhagava spoken these words? Vener- 
able Sir, for the person who associated with such and such a 
person, demeritorious dhammas increase and meritorious dhammas 
decrease. Such a person should not be associated with. Vener- 
able Sir, for the person who associates with such and such a 
person, demeritorious dhammas decrease and meritorious dhammas 
increase. Such a person should be associated with. “Sariputta, I 
teach two kinds of person...one that should be associated with 
and another who should not be associated with’. Thus has the 
Bhagava taught with these words. With reference to what has 
been said (above). Venerable Sir, what the Bhagava has dis- 
coursed briefly on this dhamma, without explaining its meaning 
at length, I understand its meaning at length thus. 


122. Sariputta, well done! well done! (sadhu, sadhu). 
Sariputta, what I have discoursed briefly on this dhamma with- 
out explaining its meaning at length, you understand its meaning 
at length, well done (sadhu). “Sariputta, I teach two kinds of 
robe...one that should be resorted to and the other that should 
not be’. Thus have I taught with these words. With reference to 
what have I spoken these words in teaching? Sariputta, for the 
person who resorts to such and such a robe, demeritorious 
dhammas increase and meritorious dhammas decrease. Such a 
robe should not be resorted to. Sariputta for the person who 
resorts to such and such a robe, demeritorious dhammas decrease 
and meritorious dhammas increase. Such a robe should be 
resorted to. “Sariputta, I teach two kinds of robe...one that 
should be resorted to and the other that should not be.” Thus 
have I taught with these words which have reference to what 





Sevitabbasevitabba Sutta 157 


has been said (above). (It should be understood at length as in 
the first instance). Such alms-food. Such monastic dwelling. 
Such village. Such market-town. Such town. Such countryside. 


“Sariputta, I teach two kinds of person...one that should 
be associated with and the other that should not be associated 
with”. Thus have I taught with these words, with reference to 
what has the Bhagava spoken these words? S4ariputta, for the 
person who associated with such and such a person, demeritorious 
dhammas increase and meritorious dhammas decrease. Such a 
person should not be associated with. Sariputta, for the person 
who resorts to such and such a person, demeritorious dhammas 
decrease and meritorious dhammas increase. Such a person should 
ve associated with. “Sariputta, I teach two kinds of person...one 
that should be associated with and the other that should not be 
associated with’. Thus have I taught with these words with 
reference to what has been said (above). Sariputta, what I have 
taught briefly on this dhamma without explaining its meaning at 
length, should be understood at length in its meaning thus. 


123. Sariputta, if all the rulers were to understand at 
length the meaning of the dhamma which has been taught in 
brief, they would come to enjoy prosperity and happiness for 
long. Sariputta, if all the brahmins ...p... Sariputta, if all the 
traders ...p... if all the poor people were to understand at length 
the meaning of the dhamma which I have taught in brief, all the 
poor people would also come to enjoy prosperity and happiness 
for long. Sdriputta, if this world (both within and without the 
Buddha's teaching) with its devas, with its Mara, with its 
brahmas, if all beings including recluses and brahmins, rulers 
and (ordinary) people were to understand at length the meaning 
of which I have taught in brief, they would come to enjoy 
prosperity and happiness for long. (Said the Bhagava). 


The Bhagava delivered this discourse. Venerable Sariputta 
was delighted and rejoiced with what the Bhagava had said. 


End of Sevitabbasevitabba Sutta, 
The Fourth in this vagga. 





5. BAHUDHATUKA SUTTA 
Discourse on Various Elements 


124. Thus said I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus, saying: “Bhikkhus!”” The bhikkhus re- 
plied to the Bhagava: “Venerable Sir!” The Bhagava spoke thus: 


Bhikkhus, all fears arise on account of the foolish, not on 
account of the wise. All dangers arise on acount of the foolish, 
not on account of the wise. All troubles arise on account of the 
foolish nor on account of the wise. Just as a fire spreads from 
a thatch-roofed both within and without, that are not exposed to 
the wind, that have secure doors, and closed windows and burns 
them down, similarly,a ll fears arise on account of the foolish, 
not on account of the wise; all danger arise on account of the 
foolish, not on account of the wise; all troubles arise on account 
of the foolish, not on account of the wise; all troubles arise on 
account of the foolish, not on account of the wise. Bhikkhus, in 
this way, fear is caused by the foolish, not by the wise; danger 
is caused by the foolish, not by the wise; trouble is caused by 
the foolish, not by the wise. Bhikkhus, there is no fear on 
account of the wise; there is no danger on account of the wise; 
there 1S no trouble on account of the wise. Bhikkhus, let us 
therefore be wise ones who are given to reflection. Bhikkhus, 
you should conduct yourselves accordingly. 


When this was said, the Venerable Ananda asked the 
Bhagava thus: “Venerable Sir, for what reason may one be 
called ‘a wise and reflective bhikkhu!” “Ananda, a bhikkhu is 
skilled in understanding the Elements, is skilled in understanding 
the sense-bases, 1s skilled in understanding the Theory of Cause 


Bahudhatuka Sutta 159 


and Effect, is skilled in understanding the possibility and impos- 
sibility of things. Ananda, for this reason, that bhikkhu may be 
called ‘a wise and reflective bhikkhu!’ 


125. “Venerable Sir, for what reason may one be 
called ‘a bhikkhu skilled in understanding the Elements!” “Ananda, 
the Elements are these eighteen: the element of eye, the element 
of visible object and the element of eye-consciousness; the 
element of ear, the element of sound and the element of ear- 
consciousness; the element of nose, the element of odour and the 
element of nose-consciousness; the element of tongue, the ele- 
ment of taste and the element of tongue-consciousness; the 
element of body, the element of tangible object and the element 
of body-consciousness; the element of mind, the element of 
cognizable object and the element of mind-consciousness. Ananda, 
a bhikkhu knows and sees with Insight these eighteen elements. 
Ananda, for this reason, that bhikkhu may be called ‘a bhikkhu 
skilled in understanding the Elements’.” (1) 


“Venerable Sir, is there any other reason by wnich one 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments’? “Yes, Anada. There are these six elements: the element 
of solidity, the element of fluidity and cohesion, the element of 
heat,! the element of motion, the element of space, the element 
of consciousness. Ananda, a bhikkhu knows and sees with 
Insight these six element. Anada, for this reason that bhikkhu 
may be called a bhikkhu skilled in understanding the Ele- 
ments’ .(2) 

“Venerable Sir, is there any other reason by which one 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments?” “Yes, Ananda. There are these six elements: the ele- 
ment of pleasure, the element of pain, the element of gladness, 





1. the element of heat (tejo dhatu), sometimes rendered ‘thermal element’, 
has the dual aspect of heat and cold, just as the word ‘temperature 
has. 





160 Anupada Vagga 


the element of sadness, the element of eq uanimity and the ele- 
ment of ignorance. Ananda, a bhikkhu knows and sees with 
Insight these six elements. Ananda, for this reason, that bhikkhu 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments’.’’(3) 


“Venerable Sir, is there any other reason by which one 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments?” “Yes, Ananda. There are these six elements: the ele- 
ment of sense-pleasure, the element of liberation(from sense- 
pleasures), the element of ill will, the element of goodwill, the 
element of harmfulness, and the element of compassion. Ananda, 
a bhikkhu knows and sees with Insight these six elements. 
Ananda, for this reason, that bhikkhu may be called ‘ a bhikkhu 
skilled in understanding the Elements’.”(4) 


“Venerable Sir, is there any other reason by which one 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments?” “Yes, Ananda. There are these six elements: the ele- 
ment of sense-pleasure, the element of fine-materiality, the ele- 
ment of non-matetiality.2 Ananda, a bhikkhu knows and sees 
with Insight these six elements. Ananda, for this reason that 
bhikkhu may be called ° a bhikkhu skilled 1n understanding the 
Elements’.’’(5) 


“Venerable Sir, is there any other reason by which one 
may be called ‘a bhikkhu skilled in understanding the Ele- 
ments?” “Yes, Ananda. There are these two elements: the ele- 
ment of the conditioned (1.e.produced by a cause or a combina- 
tion of causes) and the element of the unconditioned (1.e.not 
produced by any cause). Ananda, a bhikkhu knows and sees 
with Insight these two elements. Ananda, for this reason, that 
bhikkhu may be called * a bhikkhu skilled in understanding the 
Elements’.’’(6) 


126. “Venerable Sir, for what reason may one be 
called ‘a bhikkhu skilled in understanding the Sense-bases’?’” 
“Ananda, there are these six (pairs of) Sense-bases, internal and 
external and internal and internal. They are: eye and visible 
object; ear and sound; nose and odour; tongue and taste; body 


2. Five khandhas in the sensuous sphere, five khandhas in the fifteen 
fine-material spheres and the four mental khandhas in the non-material 
sphere, respectively. 





Bahudhatuka Sutta 161 


and tangible; mind and cognizable object. Ananda, a bhikkhu 
knows and sees with Insight these six (pairs of) Sense-bases, 
internal and external. Ananda, for this reason, that bhikkhu may 
be called ‘a bhikkhu skilled in understanding the Sense-bases’.” 


“Venerable Sir, for what reason may one be called ‘a 
bhikkhu skilled in understanding the Theory of Cause and 
Effect’? In this matter, a bhikkhu knows thus: ‘when this 
(cause) exists, that (effect) comes to be. Because of the occur- 
rence of this (cause), that (effect) appears. When this (cause) 
does not exist, that (effect) does not come to be. When _ this 
(cause) ceases, that (effect) does not arise. So it 1s that dependent 
On ignorance, volitional activities arise; dependent on volitional 
activities, consciousness arises; dependent on consciousness, mind- 
and-body (namarupa) arises; dependent on namarupa,the six 
sense-bases arise; dependent on the six sense-bases, Contact 
arises; dependent on Contact, Sensation arises; dependent on 
Sensation. Craving arises;dependent on Craving, Clinging 
arises;dependent on Clinging , bhava (kamma-actions causing 
further existence) arises; dependent on bhava, rebirth arises; 
dependent on rebirth,there arise ageing, death, grief, lamentation, 
pain, distress and despair. In this way occurs the arising of this 
entire mass of pure dukkha. 


‘Only with the total cessation of ignorance through arahatta 
magga, volitional activities cease; with the cessation of volitional 
activities, consciousness ceases; with the cessation of cousciousness, 
mind-and-body (namaripa) ceases; with the cessation of namarupa, 
the six sense-bases cease; with the cessation of the six sense- 
bases, Contact ceases; with the cessation of Contact, Sensation 
ceases; with cessation of Sensation, Craving cesases; with the 
cessation of Craving, Clinging ceases; with the cessation of 
Clinging, bhava (kamma-actions causing further existence) ceases; 
with the cessation of rebirth,ageing, death, grief, lamentation, 
pain, distress and despair cease. In this way occurs the cessation 
of this entire mass of pure dukkha’. Ananda, for this reason, that 
bhikkhu may be called ‘ a bhikkhu skilled in understanding the 
Theory of Cause and Effect’.” 





162 Anupada Vagga 


127. “Venerable Sir, for what reason may one be 
called ‘a bhikkhu skilled in understanding the possibility and 
impossibility of things’?” “Ananda, in this matter, for a person 
who has attained sotapatti magga’ there is no reason or possibil- 
ity that he would take any conditioned phenomenon as being 
permanent; the bhikkhu knows that there is no such possibility. 
But, for a common worlding, there is the possibility that he 
might take a conditioned phenomenon as being permenent; that 
bhikkhu also knows that there is such a possibility. For a person 
who has attained sotapatti pati magga, there is no reason or 
possibility that he would take any conditioned phenomenon as 
being pleasant; that bhikkhu knows that there is no such possi- 
bility. But, for a common worldling, there is the possibility that 
he might take a conditioned phenomenon as being pleasant; that 
bhikkhu also knows that there is such a possibility. For a person 
who has attained sotapatti magga, there is no reason or possibil- 
ity that he would take any conditioned phenomenon as Self, atta; 
that bhikkhu knows that there is no such possibility. But, for a 
common worldling, there is the possibility that he might take a 
conditioned phenonenon as Self, atta; that bhikkhu also knows 
that there is such a possibility. 


128. For a person who has attained sotapatti magga, 
there is no reason or possibility that he would kill his mother; 
that bhikkhu knows that there is no such possibility. But, for a 
common worldling, there is the possibility that he might kill his 
mother; that bhikkhu also knows that there 1s such a possibility. 
For a person who has attained sotapatti magga, there is no 
reason or possibility that he would kill his father; that bhikkhu 
knows that there is no such possibility. But, for a common 
worldling, there is the possibility that he might kill his father; 
that bhikkhu also knows that there is such a possibility. For a 


3. a person who has attained sotapatti magga: in the Pali text, difthi 
sampanno puggalo lit., a person who 1s endowed with right view. This 
is interpreted as a person who has entered the Stream, 1.e., one who 
has attained sotapatti magga. 


Bahudhatuka Sutta 163 


person who has attained sotapatti magga, there is no reason or 
possibility that he would kill an arahat; that bhikkhu knows that 
there is no such possibility. But, for a common worldling, there 
is the possibility that he might kill an arahat; that bhikkhu also 
knows that there is such a possibility. For a person who has 
attained sotapatti magga, there is no reason or possibility that he 
would, with intent to kill, wound‘ the Tathagata; that bhikkhu 
knows that there is no such possibility. But, for a common 
worldling, there is the possibility that he might,with intent to kill, 
wound the Tathagata; that bhikkhu also knows that there is such 
a possibility. For a person who has attained sotadpatti magga, 
there is no reason or possibility that he would cause a schism 
amongst the Order; that bhikkhu knows that there is no such 
possibility. But, for a common worldling, there is the possibility 
that he might cause a schism amongst the Order; that bhikkhu 
also knows that there 1s such a possibility. For a person who has 
attained sotapatti magga, there 1s no reason or possibility that he 
would indicate anyone else (but the Buddha) as the Teacher; that 
bhikkhu knows that there is no such possibility. But, for a 
common worldling, there is the possibility that he might indicate 
else (other then the Buddha) as the Teacher; that bhikkhu also 
knows that there is such a possibility. 


129. There is no reason or possibility that two Bud- 
dhas, worthy of special veneration and perfectly self-enlightened, 
would appear contemporaneously in a single world-system; that 
bhikkhu knows that there is no such possibility. But, there is the 
possibility that a single Buddha, worthy of special veneration 
and perfectly self-enlightened, might appear in a single world- 
system; that bhikkhu also knows that there is such a possibility. 
There is no reason or possibility that two universal monarchs 





4. Wound: Lohita uppada, lit., causing the blood to appear. Nobody's 
effort could rupture the skin of the Buddha and cause blood to flow. 
Only a bruise could result. When Devadatta tried to kill the Buddha 
by letting a rock fall from a cliff, there resulted only a bruise on the 
Buddha's toe. Nevertheless Devadatta was guilty of the lohituppadaka 
kamma. action causing the blood to appear, i.e., shedding the blood 
of the Buddha. 


164 Anupada Vagga 


would appear comtemporaneously in a single world-system; that 
bhikkhu knows that there is no such possibility. But, there is the 
possibility that a single universal monarch might appear in a 
single world-system; that bhikkhu also knows that there is such 
a possibility. 

130. There is no reason or possibility that a woman 
would become a Buddha worthy of special veneration and 
perfectly self-enlightened; that bhikkhu knows that there is no 
such possibility. But, there is the possibility that a man might 
become a Buddha, worthy of special veneration and perfectly 
self-enlightened; that bhikkhu also knows that there is such a 
possibility. There is no reason or possibility that a woman would 
become’a universal monarch; that bhikkhu knows that there 1s 
no such possibility. But, there is the possibility that a man might 
become auniversal monarch; that bhikkhu also knows that there 
is such a possibility. There is no reason or possibility that a 
woman would become a Sakka (king of devas), would become 
a Mara (the Evil One ),or would become a Mahabrahma (Great 
Brahma); that bhikkhu knows that there is no such possibility 
that a man might become a Sakka (king of devas), or might 
become a Mahabrahma (Great Brahma); that bhikkhu also knows 
that there is such a possibility. 


131. There is no reason or possibility that an evil 
bodily act would give rise to a result that is desirable delightful, 
pleasing; that bhikkhu knows that there is no such possibility. 
But, there is the possibility that an evil bodily act might give nse 
to a result that is undesirable, undelightful, unpleasing; that 
bhikkhu also knows that there 1s such a possibility. There is no 
reason or possibility that an evil mental act would give rise to a 
result that is desirable, delightful, pleasing; that bhikkhu knows 
that there 1s no such possibility. But, there is the possibility that 
an evil mental act might give rise to a result that is undersirable, 
undelightful, unpleasing; that bhikkhu also knows that there is 
such a possibility. There is no reason or possibility that a good 
bodily act would give mse to a result that 1s undesirable, 
undelightful, unpleasing; that bhikkhu knows that there is no 
such possibility. But, there 1s the possibility that an evil mental 





Bahudhatuka Sutta 165 


act might give rise to a result that is undersirable, undelightful, 
unpleasing; that bhikkhu also knows that there is such a possi- 
bility. There is no reason or possibility that a good bodily act 
would give rise to a result that is undersirable, undelightful, 
unpleasing; that bhikkhu knows that bhikkhu knows that there is 
no such possibility. But, there is the possibility that a good 
bodily act might give rise to a result that is desirable, delightful, 
pleasing; that bhikkhu also knows that there is such a possibility. 
There is no reason or possibility that a good verbal act ...p...There 
is no reason or possibility that a good mental act would give rise 
to a result that is undersirable, undelightful, unpleasing; that 
bhikkhu Knows that there is no such possibility. But, there is the 
possibility that a good mental act might give rise to a result that 
is desirable, delightful, pleasing; that bhikkhu also knows that 
there 1s such a possibility. 


There is no reason or possibility that a person who has 
committed an evil bodily act would, as a result or consequence 
of that act, be reborn in a good destination, a fortunate celestial 
(deva) realm after the death and dissolution of the body; that 
bhikkhu knows that there is no such possibility. But, there is the 
possibility that a person who has committed an evil bodily act 
might, as a result or consequence of that act, be reborn in 
miserable existences (apaya), wretched destinations (duggatim), 
states of ruin (vinipata), realms of continuous suffering (niraya) 
after the death and dissolution of the body; that bhikkhu also 
knows that there is such a possibility. There 1s no reason or 
possibility that a person who has committed an evil verbal act 
...p...There is no reason or possibility that a person who has 
committed an evil mental act would, as a result or consequence 
of that act, be reborn in a good destination, a fortunate celestial 
(deva) realm after the death and dissoulation of the body; that 
bhikkhu knows that there is no such possibility. But, there is the 
possibility that a person who has committed an evil mental act 
might, as a result or consequence of that act, be reborn in 
miserable existences, wretched destinations, states of ruin, realms 
of continuous suffering after the death and dissolution of the 
body; that bhikkhu also knows that there is such a possibility. 


166 Anupada Vagga 


There is no reason or possibility that a person who has done a 
good bodily act would as a result or consequence of that act, be 
reborn in miserable existences wretched destinations, states of 
ruin, realms of continuous suffering after the death and dissolu- 
tion of the body; that bhikkhu knows that there is no such 
possibility. But, there is the possibility that a person who has 
done a good bodily act might, as a result or consequence of that 
act, be reborn in a good destination, a fortunate celestial (deva) 
realm after the death and dissolution of the body; that bhikkhu 
also knows that there is such a possibility. There 1s no reason or 
possibility that a person who has done a good verbal act 
...p...There is no reason or possibility that a person who has 
done a good mental act would as a result or consequence of that 
act, be reborn in miserable existences, wretched destinations, 
states of ruin, realms of continuous suffering after the death and 
dissolution of the body; that bhikkhu knows that there is no such 
possibility. But, there is the possibility that a person who has 
done a good mental act might, as a result or consequence of that 
act, be reborn in a good destination, a fortunate celestial (deva)realm 
after the death and dissolution of the body; that bhikkhu also 
knows that there is such a possibility. Ananda, for this reason, 
that the possibility and impossibility of things’. 

132. When this had been said, the Venerable Ananda 
addressed the Bhagava thus: “Marvellous indeed, Venerable Sir! 
Extraordinary indeed. Venerable Sir! What, Venerable Sir, is the 
name of this exposition of the dhamma?” “Ananda!” said the 
Bhagava, “Bear in mind that this exposition of the dhamma 1s 
called, for these reasons,? Bahudhatuka (Various Elements), as 
well as Catuparivatta (Four Aspects), as well as Dhammadasa 
(Mirror of Wisdom), as well as Amatadundubhi (A Big Drum 
Proclaiming the Dhamma on the Deathless), as well as Anuttarasan 
gamavijaya (Incomparable Victory in Battle). 

Thus spoke the Bhagava. Delighted, the Venerable Ananda 
rejoiced in what the Bhagava had said. 


End of the Bahudhatuka Sutta, 
The Fifth in this vagga. 


5. for these reasons: Because this discourse deals with various elements, 
it is called Bahudhatuka; because this discourse deals with Elements, 
Sense-bases, Cause and Effect, and possibility and impossibility of 
things, if 1s called Catuparivatta. 





6. ISIGILI SUTTA 


Discourse Delivered at Isigili Hill in Rajagaha 


133. Thus have I heard: 


Once the Bhagava was staying on Isigili Hill in Rajagaha 
City. On that occasion the Bhagava addressed the bhikkhus, 
saying “Bhikkhus”. The bhikkhus replied “Venerable Sir” 


The Bhagava then said thus:- 


Bhikkhus, do you see that Vebhara Hill? (asked the 
Bhagava). Yes, we do, Venerable Sir. (Answered the bhikkhus). 
Bhikkhus,that Vebhara Hill once had a name other than Vebhara. 
Bhikkhus, do you see that Pandava Hill? (asked the Bhagava). 
Yes, we do Venerable Sir. (Answered the bhikkhus). Bhikkhus, 
that Pandava Hill also once had a name other than Pandava. 


Bhikkhus, do you see that Vepulla Hill? (Asked the 
Bhagava). Yes, we do, Venerable Sir. (Answered the bhikkhus). 
Bhikkhus, that Vepulla Hill once had a name other than Vepulla. 


Bhikkhus, do you see that Gijjhakuta Hill? (Asked the 
Bhagava). Yes, we do, Venerable Sir.(Answered the bhikkhus). 
That Gijjhakuta Hill once had a name other than Gijjhakuta. 


Bhikkhus, do you see this Isigili Hill? (Asked the Bhagava). 
Yes, we do Venerable Sir (Answered the bhikkhus). Bhikkhus, 
Isigili is the only name of this Isigili Hill. 


Bhikkhus, in olden times five hundred lesser Buddhas 
(Pacceka Buddhas) resided on this Isigili Hill for a long time. 
The Pacceka Buddhas were seen entering this hill but they were 
not seen leaving there; after they had entered it. People seeing 
these Pacceka Buddhas said: “This hill swallows Isis (Pacceka 
Buddhas)” From this, this hill came to be known as “Tsigili, 
Isigili”, the hill of the Isis. Bhikkhus, I shall tell and declare the 





168 Anupada Vagga 


names of these Pacceka Buddhas. Listen,’ bear in mind well. I 
shall speak. (Thus said the Bhagava). Very well, Venerable Sir’ 
the bhikkhus replied to the Bhagava.The Bhagava then said 
thus: 


134. Bhikkhus, Pacceka Buddha named Arittha once 
lived on this Isigiri Hill for a long time ... Uparittha, Tagarasikhi, 
Yasassi, Sudassana, Piyadassi, Gandhara, Pindola, Upasaba, Nita, 
Tatha, Sutava, Bhavitatta. 


135. Those Pacceka Buddhas who are like the cream 
of all beings, realized Arahatta-Magga, that is free from suffering 
and from desire, are free from the thorn of craving and are 
nobler than mortals. Listen to the names of those Pacceka 
Buddhas which | am going to mention. 


Arittha Pacceka-buddha, Uparittha Pacceka- 
buddha, Tagarasikhi Pacceka-buddha, Sudassana 
Pacceka-buddha. Yasassi Pacceka-buddha, Piyadass1 
pacceka-buddha, Susambuddha Pacceka-buddha, 
Gandhara Pacceka-buddha, Pindola Pacceka-buddha, 
Upasabha Pacceka-buddha, Nita Pacceka-buddha, 
Tatha Pacceka-buddha, Sutara Pacceka-buddha, 
Bhavitatta Pacceka-buddha, Sumbha pacceka-buddha, 
Subha Pacceka-buddha, Matula Pacceka-buddha, 
Atthama pacceka-buddha, Anigha Pacceka-buddha, 
Sudatha Pacceka-buddha, Hingu Pacceka-buddha 
who is of great glory. Those Pacceka-buddhas 
have extinguished craving conducive to rebirth. 
Hingt Pacceka-buddha, Hinga Pacceka-buddha, 
have great power. 


Two Pacceka-buddhas by the name of 
Culajali and Mahajali, Athaka Pacceka-buddha, 
also Kosalla Pacceka-buddha,Buddha Pacceka-buddha 
and also Subahu Pacceka-buddha, Upanemisa 
Pacceka-buddha, Nemisa Pacceka-buddha, Santacitta 
Pacceka-buddha, Sacca Pacceka-buddha, Tatha 
Pacceka-buddha, Viraja Pacceka-buddha, and Pandita 
Pacceka-buddha. 


Isigili Sutta 


Kala Pacceka-buddha, Upakala Pacceka- 
buddha, Vijita Pacceka-buddha, Zita Pacceka-buddha, 
Anga Pacceka-buddha, Panga Pacceka-buddha, 
Guttyita Pacceka-buddha and Passi Pacceka-buddha 
have given up craving that is the cause of 
suffering. The Pacceka-buddha named Apatajita van- 
quished the hordes of Mara. 


Sattha Pacceka-buddha, Parattha Pacceka- 
buddha, Sarabhanga Pacceka-buddha, Lomahamisa 
Pacceka-buddha, Uccamgamaya Pacceka-buddha, 
Asita Pacceka-buddha, Anasava Pacceka-buddha, 
Manomaya Pacceka-buddha, Bandhu Pacceka- 
buddha, who can cut out (the bonds) of pride, 
Tadadhimutta Pacceka-buddha, Vimala Pacceka- 
buddha, Ketuma Pacceka-buddha. 


Ketumbharaga Pacceka-buddha, Matanga 
Pacceka-buddha, Ariya Pacceka-buddha,also Accuta 
Pacceka-buddha, Accutagama Pacceka-buddha, 
Vyamaka Pacceka-buddha, Sumangala Pacceka- 
buddha, Dabbila Pacceka-buddha, Supatithita 
Pacceka-buddha, Asayha Pacceka-buddha, 
Khemabhirata Pacceka-buddha, Sorata Pacceka- 
buddha. 


Durannaya Pacceka-buddha, Sanigha 
Pacceka-buddha, also Ujjaya Pacceka-buddha, also 
Mani Pacceka-buddha, Sayha Pacceka-buddha who 
is endowed with unrelenting effort, four Ananda 
Pacceka-buddha, four Nanda Pacceka-buddha, four 
Upananda Pacceka-buddha, altogether twelve 
Pacceka-buddhas, Bharadvaja Pacceka-buddha whose 
was the last existence. 


169 


170 


Anupada Vagga 


Bodhi Pacceka-buddha, Mahanama Pacceka- 
buddha, also Uttara Pacceka-buddha, Kesi Pacceka- 
buddha, Sikhi Pacceka-buddha, Sundara Pacceka- 
buddha, Dvarabhaja Pacceka-buddha, Tissa Pacceka- 
buddha, who had cut the bondage of rebirth, 
Upatissa Pacceka-buddha, Upasikhi Pacceka-buddha, 
Sikhari Pacceka-buddha who had cut off bonds of 
craving. 


Buddha Pacceka-buddha, Ahumangala 
Pacceka-buddha who had been freed from attach- 
ment, Usabha Pacceka-buddha who had cut the 
bond of craving, which is the cause of suffering, 
Upanita Pacceka-buddha who had passed into tran- 
quil Nibbana, Uposatha Pacceka-buddha, Sundara 
Pacceka-buddha, Sacca Pacceka-buddha. 


Jeta Pacceka-buddha, Jayanta Pacceka-buddha 
Paduma Pacceka-buddha, Uppala Pacceka-buddha, 
Padumattara Pacceka-buddha, Rakkhita Pacceka- 
buddha, Pabbata Pacceka-buddha, Mdanatthada 
Pacceka-buddha, Sobhita Pacceka-buddha, Vitaraga 
Pacceka-buddha, Kanha Pacceka-buddha who was 
possessed of mind well freed from the defilements, 
Buddha Pacceka-buddha. 


Let all of you venerate the Pacceka-buddhas 
who possess glory and who had exhausted crav- 
ing that are conducive to rebirth, other Pacceka- 
buddhas as well, the Pacceka-buddhas who had 
appeared and all the remaining Pacceka-buddhas 
who had cultivated noble morality and the innu- 
merable Pacceka-buddhas who had passed away 
and entered Nibbana. (Thus said the Bhagava). 


End of Isigili Sutta, 
The Sixth in this Vagga. 


7. MAHA CATTARISAKA SUTTA 


Discourse on the Forty Factors 
136. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus saying: ‘“Bhikkhus!” The bhikkhus re- 
plied to the Bhagava: “Venerable Sir!” The Bhagava spoke thus: 


“Bhikkhus, I shall expound to you on the faultness Right 
Concentration’ with its cause and its accompaniments. Listen and 
pay good attention. I shall speak.” “Very well, Venerable Sir,” 
replied the bhikkhus to the Bhagava who then delivered this 
discourse. 


Bhikkhus, what is the faultless Right Concentration with 
its cause and its accompaniments? What are its cause and its 
accompaniments? They are: Right View, Right Thought, Right 
Speech, Right Action, Right Livelihood, Right Effort and Right 
Mindfulness, Bhikkhus, this state of one-pointness of mind 
accompained by these seven factors is called the faultness Right 
concentration with its cause and its accompainments. Bhikkhus, 
among these factors, Right View leads the way. Bhikkhus, how 
does Right View lead the way? One knows the Wrong View as 
wrong View; one knows the Right View as Right View. 
Knowing thus is the Right View of that person. 


Bhikkhus, what 1s Wrong View? “There is no (conse- 
quence to) alms-giving, sacrificial offerings or pious donation. A 
good or bad action produces no direct or indirect results. This 


1. faultless Right Concentration: ariya samadhi: Ariya is explained by 
the Commentary as niddosa, faultless, Jokuttara, transcendental. Here 
Right Concentration means magga: samadhi or concentration partaining 
to the Path. 


172 Anupada Vagga 


world does not exist. nor do other worlds. There is no, no father 
(that is good or evil done to them produce no result). There 1s 
no rebirth of beings after death. In the world there are no 
samanas or brahmanas, established in the Ariya path and accom- 
plished in good practice, who, through Magga Insight (abhinna) 
realized by themselves, can expound on world and other world.’ 
Bhikkhus, this is Wrong View. 


Bhikkhus, what is Right View? Bhikkhus, I teach that 
there are two kinds of Right View. Bhikkhus, there is t he Right 
View which is associated with asavas (defilements that befuddle 
the mind), is connected with meritorious factors and which 
results in the coning into (repeated) assistances of the aggregastes, 
khandha.Bhikkhus, there is the (other) Right View which 1s 
faultless, which is free of asavas, and which, transcending the 
mundane, is part of the Ariya Path. Bhikkhus, what is the Right 
View which is associated with dsavas, is connected with meri- 
torious factors and which results in the coming into (repeated) 
existence aggregates? “There is (consequence to) alms-giving, 
sacrificial offering and pious donation. A good or bad action 
produces direct or indirect results. This world exists and so also 
do others worlds. There is mother and father (that is, all good 
or evil done to them produce results). There is rebirth of being 
after death. In the world, there are samana or brahmana, estab- 
lished in the Ariya Path and accomplished in good practice, who 
through Magga Insight (abhinfa) realize by themselves, can 
expound on this world or other worlds.’ Bhikkhus, this is the 
Right View which 1s associated with asavas, 1s connected with 
meritorious factors and which results in the coming into (re- 
peated) existence of the aggregates. 


Bhikkhus, what is the (other) Right View which is 
faultness, which is free of asavas, and which transcending the 
mundane, is part of the Ariya Path? Bhikkhus, there 1s the 
insight which 1s the faculty of wisdom, which is the power of 
wisdom, which is the enlightenment factor of investigative knowI- 
edge, which is the Right View and which 1s a constituent of the 
Ariya Path possessed by one whose mind faultless, is free of 





Mahacattarisaka Sutta 173 


asavas, who has attained the Ariya Path and who cultivates 
Magga Insight. Bhikkhus, this is called the Right View which is 
faultless, which is free of 4savas, and which, transcending the 
mundane, is part of the Ariya Path. That bhikkhu strives to get 
rid of Wrong View and strives for Right View to arise. Such 
Striving is the Right Effort of that bhikkhu. That bhikkhu, 
established in mindfulness, avoids Wrong View. Established in 
mindfulness, he abides endowed with Right View. Such mind- 
fulness is the Right Mindfulness of that bhikkhu. Right View,’ 
Right Effort and Right Mindfulness, these three factors always 
lead to and accompany Right View. 


137. Bhikkhus, among the factors (of the Ariya Path), 
Right View leads the way. Bhikkhus, how does Right View 
lead the way? One knows Wrong Thinking as Wrong Thinking 
and Right Thinking as Right Thinking. Knowing thus is the 
Right View of that person. Bhikkhus, what is wrong Thinking? 
Bhikkhus, thinking associated with sense-pleasures, with 11! will 
and with harmfulness is Wrong Thinking. 


Bhikkhus, what is Rigt Thinking? Bhikkhus, I teach that 
there are two kinds of Right Thinking. Bhikkhus, there is the 
Right Thinking which is associated with asavas, is connected 
with meritorious factors, and which results in the coming into 
(repeated) existence of the aggregates. Bhikkhus, there is the 
(other) Right Thinking which is faultless which is free of asavas, 
and which transcending the mundane, is part of the Ariya Path. 
Bhikkhu, what is the Right Thinking which is associated with 
asavas, is connected with meritorious factors, and which results 
in the coming into (repeated) existence of the aggregates? Bhikkhus, 
thinking associated with liberation (from sense-pleasures) , with 
nondestructiveness and with compassion is Right Thiking which 
is associated with asavas, is connected with meritorious factors, 
and which results in the coming into (repeated) existence of the 
aggregates. 





2. Right View: The Right View mentioned here is the right view gained 
through vipassana Insight, i.e.,the first kind of Right View expounded 
by the Buddha in this’ Sutta. This vipassana Right View inevitably 
leads to and is a forerunner of the Right View gained throught Magga 
Insight which is the second kind of Right View. Right Effort and 
Right Mindfulness simultaneously accompany Magga Right View. 





174 Anupada Vagga 


Bhikkhus, what is the (other) Right Thinking which is 
faultless, which is free asavas, and which, transcending the 
mundane, is part of the Ariya Path? 


Bhikkhus, there is thinking which 1s initial application of 
the mind, which is effective thinking,which is application of the 
mind to the object of thinking, which is effectively applying the 
mind to the object of thinking, which is focussing the mind on 
the object of thinking, which is focussing the mind on the 
object of thinking and which initiates the act of speech, by one 
whose mind is faultless, is free of 4savas, who has attained the 
Ariya Path and who cultivates Magga Insight. Bhikkhus, this 1s 
Right Thinking which is faultless, which is free of dsavas, and 
which transcending the mundane, is part of the Ariya Path. That 
bhikkhu strives to get rid of Wrong Thinking and strives for 
Right Thinking to arise. Such striving 1s the Right Effort of that 
bhikkhu. That Bhikkhu, established in mindfulness, avoids 
Wrong Thinking Established in mindfulness, he abides endowed 
with Right Thinking. Such mindfulness 1s the Right Mindfulness 
of that bhikkhu. Right View, Right Effort and Right Mindful- 
ness, these three factors always lead to and accompany Right 
Thinking. 

138. Bhikkhus, among the factors (of the Ariya Path), 
Right View leads the way. Bhikkhus, how does Right View 
lead the way? One knows Wrong Speech as Wrong Speech and 
Right Speech as Right Speech. Knowing thus is the Right View 
of that person. Bhikkhus, what is Wrong Speech? Bhikkhus, 
false speech malicious speech, harsh speech, or frivolous speech 
is Wrong Speech. Bhikkhus, what is Right Speech? Bhikkhus, I 
teach that there are two kinds of Right Speech. There is the 
Right Speech which is associated with asavas, is connected with 
meritorious factors, and which results in the coming into (respeated) 
existence of the aggregates. Bhikkhus, there is the (other) Right 
Speech which is faultless, which is free of adsavas, and which 
transcending the mundane, is part of the Ariya Path. Bhikkhus, 
what is the Right Speech which is associated with 4savas, is 
connected with meritorious factors, and which results in the 
coming into (repeated) existence of the aggregates? Bhikkhus, 
abstaining from false speech, malicious speech, harsh speech, or 


Mahacattarisaka Sutta 175 


frivolous speech is the Right Speech which is accosciated with 
aSavas, 1S sOnnected with meritorious factors, and which results 
in the coming into (repeated) existence of the aggregates. 


Bhikkhus, what is the (other) Right Speech which is 
faultless, which is free of asavas, and which, transcending the 
mundane, is part of the Ariya Path? Bhikkhus, there is the total 
and absolute abstention from the four kinds of Wrong Speech 
and eradication of the same by one whose mind is faultless, is 
free of asavas, who has attained the Ariya Path, and who 
cultivates Magga Insight. Bhikkhus, such abstention is the Right 
Speech which is faultless, which is free of 4savas, and which, 
transcending the mundane, is part of the Ariya Path. That 
bhikkhu strives to get rid of Wrong Speech and strives for Right 
Speech to arise. Such striving is the Right Effort of that bhikkhu. 
That bhikkhu, established in mindfulness, avoids Wrong Speech. 
Established in mindfulness, he abides endowed with Right Speech. 
Such mindfulness is the Right Mindfulness of that bhikkhu. 
Right view, Right Effort and Right Mindfulness these three 
factors always lead to and accompany Right Speech. 


139. Bhikkhus, among the factors (of the Ariya Path), 
Right View leads the way. Bhikkhus, how does Right View 
lead the way? One knows Wrong Action as Wrong Action and 
Right Action as Right Action. Knowing thus is the Right View 
of that person. Bhikkhus, what is Wrong Action? Bhikkhus, 
destroying life, taking what is not given, or indulging in wrong 
sensual pleasures 1s Wrong Action. Bhikkhus, what is Right 
Action? Bhikkhus, I teach that there are two kinds of Right 
Action. There is the Right Action which is accosciated with 
asavas, 1S connected with meritorious factors, and which results 
in the coming into (repeated) existence of the aggregates. Bhikkhus, 
there is the (other) Right Action which is faultless, which is free 
of asavas, and which transcending the mundane, is part of the 
Ariya Path. Bhikkhus, what is the Right Action which is accociated 
with dasavas, is connected with meritorious factors and which 
results in the coming into (repeated) existence of the aggregates? 
Bhikkhus, abstaining from destroying life, from taking what 1s 
not given, or from indulging in wrong sensual pleasures is the 





176 Anupada Vagga 


Right Action which is associated with dsavas, is connected with 
meritorious factors, and which results in the coming into (re- 
peated) existence of the aggregates. 


Bhikkhus, what is the (other) Right Action which 1s 
faultless, which is free of asavas, and which, transcending the 
mundane, is part of the Ariya Path? Bhikkhus, there is the total 
and absolute abstention from the three kinds of bodily misdeeds 
and abstention from the three kinds of bodily misdeeds and 
eradication of the same by one whose mind 1s faultless, is free 
of asavas, who has attained the Ariya Path, and who cultivates 
Magga Insight. Bhikkhus, such abstention is the Right Action 
which is faultless, which is free of 4savas, and which, transcend- 
ing the mundane, is part of the Ariya Path. That bhikkhu strives 
to get rid of Wrong Action and strives for Right Action to arise. 
Such striving is the Right Effort of that bhikkhu. That bhikkhu, 
established in mindfulness, avoids Wrong Action. Established in 
mindfulness, he abides endowed with Right Action. Such mind- 
fulness 1s the Right Mindfulness of that bhikkhu. Right view, 
Right Effort and Right Mindfulness these three factors always 
lead to and accompany Right Action. 


140. Bhikkhus, among the factors (of the Ariya Path), 
Right View leads the way. Bhikkhus, how does Right View 
lead the way? One knows Wrong Livelihood as Wrong Liveli- 
hood and Right Livelihood as Right Livelihood. Knowing thus 
is the Right View of that person. 


Bhikkhus, what is Wrong Livelihood? Bhikkhus, deceit- 
ful pretension (to attainments), flattery (for gain),subtle insinua- 
tion by signs and indications (for gain), using pressure (to get 
offerings), or the seeking of more gain by cunning offer of gifts 
is wrong Livelihood. 


Bhikkhus, what is Right Livelihood? Bhikkhus, I teach 
that there are two kinds of Right Livelihood. There is the Right 
Livelihood which is associated with asavas, is connected with 
meritorious factors, and which results in the coming into (re- 
peated) existence of the aggregates. Bhikkhus, there is. the (other) 
Right Livelihood which is faultless, which is free of asavas and 
which transcending the mundane, is part of the Ariya Path. 


Bhikkhus, what is the Right Livelihood which is associ- 
ated asavas, 1S connected with meritorious factors, and which 





Mahacattarisaka Sutta 177 


results in the coming into (repeated) existence of the aggregates? 
Bhikkhus, in this matter, the ariya disciple avoids Wrong Live- 
lihood and adopts Right Livelihood. Bhikkhus, this is the Right 
Livelihood which is associated with dsavas, is connected with 
meritorious factors, and which results in the coming into (re- 
peated) existence of the aggregates. 


Bhikkhus, what is the (other) Right Livelihood which is 
faultless, which is free of 4savas and which transcending the 
mundane, is part of the Ariya Path. Bhikkhus, there is the total 
and absolute absention from Wrong Livelihood and eradication 
of the same by one whose mind 1s faultless, 1s free of asavas, 
who has attained the Ariya Path, and who cultivates Magga 
Insight. Bhikkhus, such abstention is the Right Livelihood the 
mundane, is part of the Ariya Path. That bhikkhu strives to get 
rid of Wrong Livelihood and strives for Right Livelihood to 
arise. Such striving is the Right Effort of that bhikkhu. That 
bhikkhu, established in mindfulness, avoids Wrong Livelihood. 
Established in mindfulness, he abides endowed with Right Live- 
lihood. Such mindfulness is the Right Mindfulness of that bhikkhu. 
Right View, Right Effort and Right Mindfulness, these three 
factors always lead to and accompany Right Livelihood. 


141. Bhikkhus, among the factors (of the Ariya Path), 

Right View leads the way. Bhikkhus, how does Right View 
lead the way? Bhikkhus, in one who has Right View, there can 
arise Right Thinking. In one who has Right Thinking, there can 
arise Right Speech. In one who has Right Speech, there can 
arise Right Action. In one who has Right Action, there can arise 
Right Livelihood. In one who has Right Livelihood, there can 
arise Right Effort. In one who has Right Effort, there can arise 
Right Mindfulness. In one who has Right Mindfulness, there can 
arise Right Concentration. In one who has Right Concentration, 
there can arise Right Knowledge. In one who has Right Knowl- 
edge, there can arise Right Livelihood (which means attainment 
of Arahattaphala). Bhikkhus, thus one who is still in training 
(sekkha) for perfection is endowed with eight factors; and the 
Arahat is endowed with ten factors. > (Among these factors it is 
3. The person still in training (sekkha) who is established in the eight 
constituents of the Path, by attaining the two additional factors of 


samma-fidna (paccavekkhana-fiana) and the fruition that liberates one 
from defilements (samma-vimutti) becomes an arahat who is endowed 





178 Anupada Vagga 


Right Knowledge which brings about the freedom from various 
evil and demeritorious factors and the attainment of the perfect 
mental development.)* 


142. Bhikkhus, among the factors (of the Ariya Path) 
Right View leads the way. Bhikkhus, how does Right View 
lead the way? Bhikkhus, in one who has Right View, Wrong 
View is destroyed. In such a person various evil demeritorious 
factors arising from Wrong View are also destroyed. Owing to 
Right View, various meritorious factors come to perfection in 
mental development (through meditation). Bhikkhus, in one who 
has Right Thinking, Wrong Thinking is destroyed ...p...Bhikkhus, 
in one who has Right Speech Wrong Speech is destroyed ...... 
Bhikkhus, in one who has Right Action, Wrong Action 1s 
destroyed ...... Bhikkhus, in one who has Right Livelihood 
Wrong Livelihood is destroyed ...... Bhikkhus, in one who has 
Right Effort, Wrong Effort is destroyed ...... Bhikkhus, in one 
who has Right Mindfulness, Wrong Mindfulness is destroyed 
Lenten Bhikkhus, in one who has Right Concentration ,Wrong 
Concentration is destroyed ...... Bhikkhus, in one who has Right 
knowledge, Wrong Knowledge is destroyed ...... Bhikkhus,in 
one who has attained Right Livelihood (which means attainment 
of Arahattaphala), Wrong (concept of) Liberation is destroyed. In 
such a person, various evil and demeritorious factors arising from 
Wrong (concept of) Liberation are destroyed too. Also, owing to 
Right Liberation, various meritorious factors come perfection in 
mental development (through meditation). 


Bhikkhus, I have discoursed on the forty factors* com- 
prising twenty meritorious and twenty demeritiorious factors. 
Neither samana nor brahmanas nor deva nor mara nor Brahma 
nor any one else in the world can takes exception to this. 


143. Bhikkhus, if any samana or brahmana were to 
think it fit to criticize and disavow this discourse called 
Mahacattarisaka, he would, in this very life, be subject to 
censure or justified condemnation on ten grounds. If the revered 


4. the forty factors: In the Pali text , mahacattarisaka. The forty factors 
are the expansion of the eight factors of the Path. Therefore the epithet 
maha is used, meaning here ‘many’ or ‘various’. 


* Parenthesis as indicated in Pali Text. 





Mahacattarisaka Sutta 179 


one were to disparage Right View, it would be tantamount to 
venerating and praising those samanas and brahmanas who 
believe in Wrong View. If the revered one were to disparage 
Right Thinking, it would be tantamount to venerating and prais- 
ing those samanas and brahmanas and who believe in Wrong 
Thinking. If the revered one were to disparage Right Speech 
...p... If the revered one were to disparage Right Action ...... 


If the revered one were to disparage Right Effort ...... If the 
revered one were to disaparage Right Mindfulness......If the 
revered one were to disparage Right Concentration ...... If the 
revered one were to. disparage Right Knowledge ...... If the 


revered one were to disparage Right Liberation (which means 
attainment of Arahattaphala), it would be tantamount to venerat- 
ing and praising those samanas and brahmanas who believe in 
the Wrong (concept of ) Liberation. 


Bhikkhus, if any samanas and brahmanas were to think 
it fit to criticize and disavow this discourse called Mahacattarisaka, 
he would, in this very life, be subject to censure or justified 
condemnation on ten grounds. Bhikkhus, even Vassa and Bhaja, 
the two residents of Ukkala village who believe in the Doctrine 
of Ahetuka (no past cause), the Doctrine of Akiriya (mere action 
without any effect), and the Doctrine of Natthika (no resultant in 
future existence) think that the discourse called Mahacattarisaka 
should not be criticized and disavowed. Why is it so? Because 
they are afraid of being blamed, of being assailed and of being 
reproved by others. 


Thus spoke the Bhagava. Delighted, those bhikkhus re- 
joiced in what the Bhagava had said. 
End of the Mahacattarisaka Sutta, 
The Seventh in this vagga. 





8. ANAPANASSATI SUTTA 


Discourse on Mindfulness of In-coming and Out-going Breath 


144. Thus said I heard: 


Once the Bhagava was residing with many of the most 
eminent senior disciples at Pubbarama, the pinnacled monastery 
built by Migadramata (Visakha) in Savatthi. In residence with 
him were the Venerable Sariputta, the Venerable Maha Moggallana, 
the Venerable Maha Kassapa, the Venerable maha Kaccayana, 
the Venerable Maha Kotthika, the Venerable Maha Kappina, the 
Venerable Maha Cunda, the Venerable Anuruddha, the Vener- 
able Revata, the Venerable Ananda and many other most emi- 
nent senior disciples. 


On that occasion, the senior bhikkhus were giving advice 
and instruction to the junior bhikkhus. Some senior bhikkhus 
gave advice and instruction to ten bhikkhus, some senior bhikkhus 
gave advice and instruction to twenty bhikkhus; some senior 
bhikkhus gave advice and instruction to thirty bhikkhus; some 
senior bhikkhus gave advice and instruction to forty bhikkhus. 
On being thus advised and instructed by the senior bhikkhus, 
the junior bhikkhus came to acquire further knowledge which 
was superior to what they had learnt before.’ 


145. At that time, on the night of the fifteenth day of 
the month, the full moon day, an uposatha day which (also) 
happened to be the Pavarana Day,’ the Bhagava was sitting in 
the open air surrounded by a company of Bhikkhus. Then 
glancing round at the silent and quiet gathering of bhikkhus, the 


1. This means that the junior bhikkhus came to acquire fruther knowl 
edge such as that of the preparation for meditation, the knowledge 
which is superior to the observation of moral discipline, etc., already 
known to them. 


2. Pavarana Day: A ceremony at the end of the rains retreat period 
(vassa) at which the bhikkhus in a certain community gather together 
and invite eac’ other to give admonition for any transgression of the 
rules of disciples which, one sees or hears or has reason to believe, has 
been committed. 


Anapanassati Sutta 181 


Bhagava addressed them, saying: ‘“Bhikkhus, | approve of this 
practice (of yours). And bhikkhus, there is approval in my mind 
for this practice (of yours). Therefore, bhikkhus, strive your 
utmost to attain that which has not yet been attained, to obtain 
that which has not yet been obtained, and to realize that which 
has not yet been realized’. I shall tarry here in this city of 
Savatthi (postpoing the Pavaranad ceremony) to the next full 
moon day at the end of the four-month rainy season when the 
white lotus blooms.” 


The bhikkhus living in the countryside heard: ‘The Bhagava 
would be tarrying in Savatthi till the end of the four-month rainy 
season when the white lotus blooms.’ And the bhikkhus living 
in the countryside went to Savatthi to pay’ homage to the 
Bhagava. The senior bhikkhus strove their utmost to give advice 
and instruction to the junior bhikkhus. Some senior bhikkhus 
gave advice and instruction to ten bhikkhus; some senior bhikkhus 
gave advice and instruction to twenty bhikkhus; some senior 
bhikkhus gave advice and instruction to thirty bhikkhus; and 
some senior bhikkhus gave advice and instruction to forty bhikkhus; 
On being thus advised and instructed by the senior bhikkhus, the 
junior bhikkhus came to acquire further knowledge which was 
superior to what they had learnt before. 


146. At that time, on the night of the fifteenth day of 
the month, an uposatha day and the full moon day at the end of 
the four-month rainy reason when the white lotus blooms, the 
Bhagava was sitting in the open air surrounded by a company 
of bhikkhus. Then, glancing round at the silent and quiet com- 
pany of bhikkhus, the Bhagava addressed them, saying: “Bhikkhus, 
there is no worthlessness or inferiority in this gathering; bhikkhus, 
this gathering is pure and is full on essence. 


“Bhikkhus, a gathering of such nature is worthy of 
offerings brought even from afar, is worthy of offerings specially 
set aside for guests, is worthy of offerings donated for well- 
being in the future existences; it is worthy of receiving obel- 
sance; it is the incomparable fertile field for ali to sow the seeds 
of merit. Bhikkhus, this company of bhikkhus is of such a 
character. 


3. By what has not yet been attained, obtained and realized: 1s meant 
Arahattaphala. 





182 Anupada Vagga 


‘“Bhikkhus, a small amount of offering given to a gather- 
ing of such nature brings much merit; a large amount of offering 
brings much more merit. Bhikkhus, this company of bhikkhus is 
of such a character. 


“Bhikkhus, it is a rare opportunity for people to see a 
fathering of such nature. Bhikkhus, this company of bhikkhus 
is of such a character. 


“Bhikkhus, to pay homage to a gathering of such nature, 
it is worthwhile travelling for many yojanas* carrying provisions. 
Bhikkhus, this company of bhikkhus is of such a character.” 


147. Bhikkhus, in this company of bhikkhus, there are 
bhikkhus who are devoid of kilesas (defilements), who are rid of 
asavas (defilements that befuddle the mind), who have fulfilled 
magga practice, have completed their task, have laid down the 
burden (of the five khandhas), have achieved the benefit (of 
Arahattphala), have done away with the fetters binding them to 
existence, have full knowledge, and have a mind liberated from 
kilesas. Bhikkhus, in this company of bhikkhus, there are such 
bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who, through the total destruction of the five fetters’ that lead to 
(rebirth in) the lower planes (of sensual existence), will have a 
sponteneous rebirth (in the abode of brahmas) and, not being 
liable to return from that realm, will realize parinibbana there. 


Bhikkhus, in this company of bhikkhus, there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who are Once-Returners (sakadagamis), who through the total 
destruction of the three fatters® and through lessening of attach- 
ment, anger and bewilderment, will return only once to this 


4. yojana: A unit of distance variously estreated as a distance between 
seven miles and twelve miles. 


5. the five fetters: (1) sakkayaditthi, the view of individuality which 
wrongly takes any or all of the five aggregates of mind and matter as 
atta (Self), jiva (Soul), and satta (being). (11) vicikiccha, doubts in the 
Buddha, the Dhamma and The Sanigha. (iii) Silabbataparamusa, belief 
in efficacy of practices and path other than the Ariya Path of Eight 
Consutuents. (iv) Kamaraga, craving for kamabhava, sensual existence. 
(v) Byapada, ill will. 

6. the three fetters; the first three fetters mentioned in footnote No.5. 


Anapanassati Sutta 183 


world and make an end of the cycle of dukkha. Bhikkhus, in 
this company of bhikkhus, there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who are Stream-Winners (sotapannas) who, through the total 
destruction of three fetters, are not liable to fall into realms of 
misery and suffering, are definitely assured of a good destination 
and of attaining the three higher levels of Insight (magga). 
Bhikkhus, in this company of bhikkhus, there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who abide in the cultivation of the Four Methods of Steadfast 
Mindfulness (Satipatthana). Bhikkhus, in this company of bhikkhus, 
there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who abides in the cultivation of the Four Supreme Efforts 
(Sammappadhana)...p.... the Four Bases of Psychic Potency 
(Iddhipada) ...p... the Five Faculties (Indiya) ...p...the Five 
Powers (Bala) ...p... the Seven Factors of Enlightenment (Boyjhan 
ga)...p... who abide in the cultivation of the Anya Path of Eight 
Constituents (Atthangika Magga). Bhikkhus, in this company of 
bhikkhus, there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who abide in the cultivation of goodwill (metta), who abide in 
the cultivation of compassion (Karuna), who abide in the cultiva- 
tion of sympathetic joy (mudita), who abide in the cultivation of 
equanimity (upekkha), who abide in the cultivation of meditation 
on foulness (asubha), who abide in the cultivation of meditation 
on the concept of impermanence. Bhikkhus, in this company of 
bhikkhu, there are such bhikkhus. 


Bhikkhus, in this company of bhikkhus, there are bhikkhus 
who abide in the cultivation of mindfulness of in-coming breath 
and out-going breath. Bhikkhus, if one cultivates and repeatedly 
practices mindfulness of the in-coming breath and out-going 
breath, it would prove immensely fruitful and highly beneficial. 
Bhikkhus, by cultivating and repeatedly practising mindfulness of 
the in-coming breath and out-going breath, the practice of the 





184 Anupada Vagga 


Four Methods of Steadfast Mindfulness is accomplished. By 
cultivating and repeatedly practising the Four Methods of Stead- 
fast Mindfulness, the Seven Factors of Enlightenment are ful- 
filled. By cultivating and repeatedly practising the Seven Factors 
of Enlightenment, Emancipation by arahatta magga and arahatta 
phala is attained. 


148. Bhikkhus, how should mindfulness of the in-com- 
ing breath and out-going breath be cultivated and how should it 
be repeatedly practised to be immensely fruitful and highly 
beneficial? In this Teaching, bhikkhus the bhikkhu goes to the 
forest, or to the foot of a tree or to a secluded place, sits cross- 
legged, keeps his body erect and establishes mindfulness, orien- 
tating it (towards the object of concentration). Then that bhikkhu 
breathes in with entire mindfulness, and breathes out with entire 
mindfulness. When he makes a long inhalation, he knows: “I 
make a long inhalation.” When he makes a long exhalation, he 
knows: “I make a long exhalation.” When he makes a short 
inhalation, he knows: “ I make a short inhalation.’”” When he 
makes a short exhalation, he knows: “I make a exhalation.” He 
trains himself to be clearly conscious of the whole stretch of the 
in-coming breath (at its beginning, at its middle and at its end.) 
He trains himself to be clearly conscious of the whole stretch of 
the out-going breath (at its beginning, at its middle and at its 
end). He trains himself to calm down the strong inhalation as he 
breaths in. He trains himself to calm down the strong exhalation 
as he breaths out. 


He trains himself to be clearly conscious of piti (joyful 
Satisfaction) as he inhales. He trains himself to be clearly con- 
scious of piti (joyful satisfaction) as he exhales. He trains himself 
to be clearly conscious of sukha (bliss) as he inhales. He trains 
himself to be cleary consious of sukha (bliss) as he exhales. He 
trains himself to be clearly conscious of volitional activities ( of 
sensation and perception ) as he inhales. He trains himself to be 
clearly conscious of volitional activities as he exhales. He trains 
himself to calm down volitional activities as he inhales. He trains 
himself to calm down volitional activities as he exhales. 


He trains himself to be clearly conscious of the mind as 
he inhales. He trains himself to be clearly conscious of the mind 
as he exhales. He trains himself to exhale with gladdened mind. 


Anapanassati Sutta 185 


He trains himself to inhale with settled mind’. He trains 
himself to exhale with settled mind. He trains himself to exhale 
with mind liberated (from defilements). He trains himself to 
exhale with mind liberated (from defilements). 


He trains himself to inhale with repeated contemplation of 
impermanence. He trains himself to exhale with repeated contem- 
plation of impermanence. He trains himself to inhale with re- 
peated contemplation of destruction of attachment. He trains 
himself to exhale with repeated contemplation of destruction of 
attachment.® He trains himself to inhale with repeated contempla- 
tion of cessation (of conditioned and compounded factors). He 
trainshimself to exhale with repeated contemplation of cessation 
(of conditioned and compounded factors). He trains himself to 
inhale with repeated contemplation of the discarding of defile- 
ments. He trains himself to exhale with repeated contemplation 
of the discarding of defilements. 


Bhikkhus! Mindfulness of inhalation and exhalation, when 
thus cultivated and thus repeatedly practised, is immensely fruit- 
ful and benefical. 


149. Bhikkhus, in what manner is the Practice of the 
Four Methods of Steadfast Mindfulness accomplished by cultivat- 
ing and repeatedly practising mindfulness of the in-coming breath 
and out-going breath? Bhikkhus, when the bhikkhu makes a 
long inhalation, he knows: “I make a long inhalation.” When he 
makes a long exhalation, he knows: “ I makes a long inhala- 
tion.” When he makes a long exhalation, he knows: “I make a 
long exhalation.” When he makes a short inhalation, he knows: 
“IT make a short inhalation.”” When he makes a short exhalation, 
he knows: “I make a short exhalation.” 


He trains himself to be clearly conscious of the whole 
stretch of the in-coming breath (at its beginning at its middle and 





7. settled mind: samadaha citta, equivalent to samahita citta, mind settled 
on an object of concentration. 


8. Attachment (raga) is almost synonymous with craving (tanha). Destruc 
tion of attachment (raga) and cessation of conditioned and com- 
pounded factors are of the same nature and imply the realization of 
Nibbana. Discarding of defilements also implies realization of magga 
and Nibbana. 


186 Anupada Vagga 


at its end ).He trains himself to be clearly conscious of the whole 
stretch of the out-going breath (at its begining, at its middle and 
at its end ). He trains himself to calm down the strong inhalation 
as he breathes in .He trains himself to calm down the strong 
exhalation as he breathes out. 


At that time, bhikkhu keeps his mind steadfastly on the 
body (kaya), with diligence, comprehension and mindfulness, 
(and perceives its impermanent, insecure, soulless and unpleasant 
nature), thus keeping away covetousness and distress pertaining 
to the five khandha aggregates which are the objects of Cling- 
ing.” Bhikkhus, I teach the in-coming breath and the out-going 
breath as being one of the kayas.'® For that person, bhikkhus, 
the bhikkhu keeps his mind steadfastly on the body (kaya), with 
diligence, comprehension and mindfulness (and perceives its 
impermanent insecure, soulless and unpleasant nature), thus keep- 
ing away covetousness and distress pertaining to the five khandha 
aggregates which are the objects of Clinging.(1) 


Bhikkhus, the bhikkhu trains himself to be clearly con- 
scious of piti (joyful satisfaction) as he inhales. He trains himself 
to be clearly conscious of piti (joyful satisfaction) as he exhales. 
He trains himself to be clearly conscious of sukha (bliss) as he 
inhales. He trains himself to be clearly conscious of sukha (bliss) 
as he exhales. He trains himself to be clearly conscious of 
volitional activities (of sensation and perception) as he inhales. 
He trains himself to be clearly conscious of volitional activities 
as he exhales. He trains himself to calm down volitional activi- 
ties as he inhales. He trains himself to calm down volitional 
activities as he’ exhales. 


At that time, bhikkhus, that bhikkhu keeps his mind 
steadfastly on sensation (vedana), with diligence, comprehension 
and mindfulness, (and perceives its impermanent insecure, soul- 
less and unpleasant nature), thus keeping away covetousness and 


9. the five khandha...of Clinging: In the Pali text Joka; interpreted by 
the Commentary in the Mahasatipatthana Sutta as rendered here. 


10. kaya in the sense of material body can be reduced to the four great 
primary elements, literally translated as ‘earth, water, fire and air’, ... 
pathavi, apo, tejo and vayo’. By identifying kaya with those four 
elements, kaya is classified into four kinds. 





Anapanassati Sutta 187 


distress pertaining to the five khandha aggregates which are the 
objects of Clinging. Bhikkhus, I teach proper reflection on the 
in-coming breath and the out-going breath as being one of the 
Sensations (vedana).'' For that reason, bhikkhus, the bhikkhu 
keeps his mind steadfastly on Sensation (vedana), with diligence, 
comprehension and mindfulness (and perceives its impermanent, 
insecure, soulless and unpleasant nature), thus keeping away 
covetousness and distress pertaining to the five khandha aggre- 
gates which are the objects of Clinging.(2) 


Bhikkhus, the bhikkhu trains himself to be clearly con- 
scious of the mind as he inhales. He trains himself to be clearly 
conscious of the mind as he exhales. He trains himself to inhale 
with gladdened mind. He trains himself to exhale with gladdened 
mind. He trains himself to inhale with settled mind. He trains 
himself to exhale with settled mind. He trains himself to inhale 
with mind liberated (from defilements). He trains himself to 
exhale with mind liberated (from defilements). 


At that time, bhikkhus, that bhikkhu concentrates stead- 
fastly on the mind (citta), with diligence, comprehension and 
mindfulness, (and perceives its impermanent, insecure, soulless 
and unpleasant nature), thus keeping away covetousness and 
distress pertaining to the five khandha aggregates with are the 
objects of Clinging. Bhikkhus, I do not teach mindfulness of the 
in-coming breach and out-going breach to one who 1s given to 
forgetfulness and is lacking in clear comprehension., or that 
reason, bhikkhus, that bhikkhu concentrates steadfastly on the 
mind (citta) with diligence, comprehension and mindfulness, (and 
perceives its impermanent, insecure, soulless and unpleasant na- 
ture), thus keeping away covetousness and distress pertaining to 
the five khandha aggregates which are the objects of Cling- 
ing.(3) 

Bhikkhus, the bhikkhu trains himself to inhale with re- 
peated contemplation of impermanence. He trains himself to 
exhale with repeated contemplation of impermanence. He trains 





11. one of the sensations (vedanas): Sensation 1s classified into three, 
namely, pleasant sensation (sukha vedana), unpleasant sensation (dukkha 
vedana) and neither pleasant nor unpleasant sensation (upekkha vedana. 
Here pleasant sensation is meant. 


188 Anupada Vagga 


himself to inhale with repeated contemplation of destruction of 
attachment. He trains himself to exhale with repeated contempla- 
tion of destruction of attachment. He trains himself to inhale with 
repeated contemplation of cessation (of conditioned and com- 
pounded factors). He trains himself to exhale with repeated 
contemplation of cessation (of conditioned and compounded fac- 
tors). He trains himself to inhale with repeated contemplation of 
the discarding of defilements. He trains himself to exhale with 
repeated contemplation of the descarding of defilements. 


At that time, bhikkhus, that bhikkhu keeps his mind 
steadfastly on the dhamma!? with diligence, comprehension and 
mindfulness, (and perceives their impermanent, insecure, soulless 
and unpleasant nature), thus keeping away covetousness and 
distress pertaining to the five khandha aggregates with are the 
objects of Clinging. That bhikkhus abandons covetousness and 
distress; and seeing that abandonment with insight, there is 
complete equanimity in him. For that resaon bhikkhus, the 
bhikkhu keeps his mind steadfastly on the dhamma, with deligence, 
comprehension and mindfulness (and perceives their imperma- 
nent, insecure, soulless and unpleasant nature), thus keeping 
away covetousness and distress pertaining to the five khandha 
aggregates which are the objects of Clinging.(4) 


Bhikkhus by thus cultivating and by thus repeatedly 
practising mindfulness of the in-coming breath and out-going 
breath, the practice of the Four Methods of Steadfast Mindful- 
ness is accomplished. 


150.  Bhikkhus, in what manner are the Seven Factors 
of Enlightenment fulfilled by cultivating and repeatedly practising 
the Four Methods of Steadfast Mindfulness? Bhikkhus, the bhikkhu 
keeps his mind steadfastly on the body (kaya), with diligence, 
comprehension and mindfulness (and perceives its impermanent, 
insecure, soulless and unpleasant nature), thus keeping away 
covetousness and distress pertaining to the five khandha aggre- 
gates which are the objects of Clinging. At that time, the 


12. keeps his mind...on the dhamma: Being completely aware of the 
absence in him of covetousness and distress,l.e., sense-desire and ill- 
will which are two of the five hindrances (nivaranas). 





Anapanassati Sutta 189 


mindfulness of that bhikkhu is established without remission. 
Bhikkhus, when the mindfulness of that bhikkhu is established 
without remission, the enlightenment-factor of mindfulness of that 
bhikkhu is developed; the bhikkhu repeatedly cultivates the 
enlightenment-factor of mindfulness; and cultivation of the en- 
lightenment-factor of mindfulness of that bhikkhu is completed.(1) 


That Bhikkhu, who is thus established in mindfulness, 
reflects on, examines and investigates that dhamma (i.e.,the phe- 
nomenon of inhaling and exhaling) with vipassana insight. Bhikkhus, 
when the bhikkhu, who is thus established in mindfulness, 
reflects on, examines and investigates that dhamma with vipassana 
insight, the enlightenment-factor of investigative knowledge of 
phenomena of that bhikkhu is developed; the bhikkhu repeatedly 
cultivates the enlightenment-factor of investigative knowledge of 
phenomena; and the cultivation of the enlightnment-factor of 
investigative knowledge of phenomena of that bhikkhu is com- 
pleted.(2) 


In that bhikkhu, who has thus reflected on examined and 
investigated that dhamma with vipassana insight, unrelenting 
effort is developed. Bhikkhus, when the unrelenting effort of the 
bhikkhu, who has thus reflected on, examined and invesgated 
that dhamma with vipassana insight, 1s developed, the enlighten- 
ment-factor of effort of that bhikkhu is developed; the bhikkhu 
repeatedly cultivates the enlightenment-factor of effort; and the 
cultivation of the enlightenment-factor of effort of that bhikkhu is 
completed. (3) 

To the bhikkhu who is endowed with inrelenting effort 
there arises piti (joyful satisfaction) that is free from defilements. 
Bhikkhus, when piti that is free from defilements arises in that 
bhikkhu who is endowed with unrelenting effort, the enlighten- 
ment-factor of delightful satisfaction of that bhikkhu is devel- 
oped; the bhikkhu repeatedly cultivates the enlightenment-factor 
of delightful satisfaction; and the cultivation of the enlighten- 
ment-factor of delightful satisfaction of that bhikkhu is com- 
pleted.(4) 


The bhikkhu who has a mind filled with piti (delightful 
satisfaction) is calm in body* and mind. Bhikkhus, when the 





* Body: By this is meant here the body of mental concomitants, 
specifically, sensation, perception and volitional activities.The same applies 
to ‘body’ in the nest paragraph. 





190 Anupada Vagga 


bhikkhu who has a mind filled with piti is calm in body and 
mind, the enlightenment-factor of serenity of that bhikkhu is 
developed; the bhikkhu repeatedly cultivates the enlightenment- 
factor of serenity; and the cultivation of the enlightenment-factor 
of serenity of that bhikkhu is completed.(5) 


The mind of the bhikkhu, who is calm in body and 1s 
happy, 1s established in concentration. Bhikkhus, when the mind 
of that bhikkhu, who is calm in body and 1s happy, 1s estab- 
lished in concentration, the enlightenment-factor of concentration 
of that bhikkhu is developed; the Bbhikkhu repeatedly cultivates 
the enlightenment-factor of concentration; and the cultivation of 
the enlightenment-factor of concentration of that bhikkhu is 
completed. (6) 


The bhikkhu views with perfect equanimity the mind thus 
established in concentration. Bhikkhus, when that bhikkhu views 
with perfect equanimity the mind thus established in concentra- 
tion, the enlightenment-factor of equanimity of that bhikkhu is 
developed; the bhikkhu repeatedly cultivates the enlightenment- 
factor the bhikkhu repeatedly cultivates the enlightenment-factor 
of equanimity; and the cultivation of the enlightenment-factor of 
equanimity of that bhikkhu is completed. (7) 


151. Bhikkhus, the bhikkhu keeps his mind steadfastly 
on Sensation ...p...Bhikkhus, the bhikkhu concentrates stead- 
fastly on the mind ...p...Bhikkhus, the bhikkhu keeps his mind 
steadfastly on the dhamma, with diligence, comprehension and 
mindfulness, (and perceives their impermanent, insecure, soulless 
and unpleasant nature), thus keeping away covetousness and 
distress pertaining to the five khandha aggregates which are the 
objects of Clinging. At that time, the mindfulness of that bhikkhu 
is established without remission. Bhikkhus, when he mindfulness 
of the bhikkhu is established without remission the enlightenmen- 
factor of mindfulness of that bhikkhu is developed; the bhikkhu 
repeatedly cultivates the enlightenment-factor of mindfulness and 
the cultivation of the enligtenment-factor of mindfulness of that 
bhikkhu is the completed.(1) 


That bhikkhu, who 1s thus established in mindfulness, 
reflects on, examines and investigates that dhamma (1.e.,the phe- 
nomenon of inhaling and exhaling with vipassana insight. Bhikkhus, 
when the bhikkhu, who 1s thus established in mindfulness, 


Anapanassati Sutta 191 


reflects on, examines and investigates that dhamma with vipassana 
insight, the enlightenment-factor of the investigates knowledge of 
phenomena of that bhikkhu is developed; the bhikkhu repeatedly 
cultivates the enlightenment-factor of investigative knowledge of 
phenomena; and the cultivation of the enlightenment factor of 
investigative knowledge of phenomena of that bhikkhu is com- 
pleted. (2) 


In that bhikkhu, who has thus reflected on examined and 
investigated that dhamma with vipassana insight, unrelenting 
effort is developed. Bhikkhus, when the unrelenting effort of the 
bhikkhu, who has thus reflected on, examined and investigated 
that dhamma with vipassana insight, is developed, the enlighten- 
ment-factor of effort of that bhikkhu is developed; the bhikkhu 
repeatedly cultivates the enlightenment-factor of effort; and the 
cultivation of the enlightenment factor of effort of that bhikkhu 
is completed. (3) 

To the bhikkhu who 1s endowed with inrelenting effort 
there arises piti (joyful satisfaction) that is free fron: defilements. 
Bhikkhus, when piti that is free from defilements arises in that 
bhikkhu who is endowed with unrelenting effort, the enlighten- 
ment-factor of delightful satisfaction of that bhikkhu is devel- 
oped; the bhikkhu repeatedly cultivates the enlightenment-factor 
of delightful satisfaction; and the cultivation of the enlighten- 
ment-factor of delightful satisfaction of that bhikkhu is com- 
pleted. (4) 

The bhikkhu who has a mind filled with delightful 
satisfaction is calm in body and mind. Bhikkhus, when the 
bhikkhu, who has a mind filled with delightful satisfaction, 1s 
calm in body and mind, the enlightenment-factor of serenity of 
that bhikkhu is developed; the bhikkhu repeatedly cultivates the 
enlightenment-factor of serenity; and the cultivation of the en- 
lightenment-factor of serenity of that bhikkhu is completed.(5) 


The mind of the bhikkhu, who is calm in body and is 
happy, is established in concentration. Bhikkhus, when the mind 
of that bhikkhu, who is calm in body and is happy, is established 
in concentration, the enlightenment-factor of concentration of that 
bhikkhu is developed; the bhikkhu repeatedly cultivates the 
enlightenment-factor of concentration; and the cultivation of the 
enlightenment-factor of concentration of that bhikkhu 1s com- 
pleted. (6) 





192 Anupada Vagga 


That bhikkhu views with perfect equanimity the mind 
thus established in concentration. Bhikkhus, when that bhikkhu 
views with perfect equanimity the mind thus established in 
concentration, the enlightenment-factor of equanimity of that 
bhikkhu is developed; the bhikkhu repeatedly cultivates the 
enlightenment-factor of equanimity; and the cultivation of the 
enlightenment-factor of equanimity of that bhikkhu is completed 
Bhikkhus, by thus cultivating and by thus repeatedly practising 
meditation on the Four Methods of Steadfast Mindfulness, the 
Seven Factors of Enlightenment are fulfilled.(7) 


152. Bhikkhus, in what manner is the Emancipation 
through insight-wisdom attained by cultivating and by repeatedly 
practising the Seven Factors of Enlightenment? Bhikkhus, in this 
Teaching, the bhikkhu cultivates the enlightment-factors of 
mindfulness that is directed to detachment (viveka) from defile- 
ments, freedom from attachment (viraga), cessation (nirodha) of 
defilements, and that promotes and develops the uprooting of 
defilements and speedy attainment of Nibbana (vossagga). He 
cultivates the enlightenment-factor of investigatives knowledge of 
phenomena ...p... He cultivates the enlightenment-factor of ef- 
fort ...p... He cultivates the enlightenment-factor of delightful 
satisfaction ...p...He cultivates the enlightenment-factor of 
serenity...p... He cultivates the enligtenment-factor of 
concentration...p... He cultivates the enlightenment-factor of equa- 
nimity this is directed to detachment from defilements, freedom 
from attachment, cessation of defilements, and that promotes and 
develops the uprooting of defilements and speedy attainment of 
Nibbana. Bhikkhus, the Emancipation through Insight-wisdom is 
attained by thus cultivating and by thus repeatedly practising the 
Seven Factors of Enlightenment. 


Thus spoke the Bhagava, Delighted with what the Bhagava 
had said, the bhikkhus received it with gladness. 


End of the Anapanassati Sutta, 


The Eight in this vagga. 





9. KAYAGATASATI SUTTA 
Discourse on Mindfulness of the Body 


153. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapaindika in Savatthi. On that occasion, the following 
unfinished coversation arose among many bhikkhus who had 
their alms-food, had left the place (of the meal) and gathered in 
the assembly-hall: ‘Friends! How wonderful! And, indeed, how 
marvellous, friends, that has never happened before has now 
happened! The Bhagava who knows all and sees all, who is 
worthy of special veneration and who is perfectly self-enlight- 
ened, has taught that mindfulness of the body, if cultivated and 
if repeatedly practised, is immensely fruitful and highly benefi- 
cial. Then in the evening before the conversation of those 
bhikkhus had finished, the Bhagava rose from his solitary retreat, 
approached the assembly-hall and took the seat prepared for him. 
After taking the seat, the Bhagava asked the bhikkhus: 


“Bhikkhus, what were you talking about as you are 
assembled here? What was the subject of your unfinished con- 
versation before I came?” “Venerable Sir, the conversation which 
we were having in this assembly-hall where we have gathered 
after having had our alms-food and left the place (of the meal) 
is this: ‘Friends! How wonderful! And, indeed, how marvellous, 
friends, that what has never happened before has now happened! 
The Bhagava who knows all and sees all, and who is worthy 
of special veneration and who is perfectly self-enlightened, has 
taught that mindfulness of the body, if cultivated and if repeat- 
edly practised, is immensely fruitful and highly beneficial.’ Ven- 
erable Sir, this was the unfinished conversation before the Bhagava 
came in.” 





194 Anupada Vagga 


154. Bhikkhus, how should mindfulness of the body be 
cultivated and how should it be repeatedly practised to be 
immensely fruitful and highly beneficial? In this Teaching, bhikkhus, 
the bhikkhu goes to the forest or the foot of a tree or to a 
secluded: place, sits cross-legged, keeps his body erect and 
establishes mindfulness, orientating it (towards the object of 
concentration). Then, that bhikkhu breathes in with entire mind- 
fulness, and breathes out with entire mindfulness. When he 
makes a long inhalation, he knows: “I make a long inhalation.” 
When he makes a long exhalation, he knows: “I make a long 
exhalation.”’ When he makes a short inhalation, he knows: “I 
make a short inhalation.” When he makes a short exhalation, he 
knows: “I make a short exhalation.” He trains himself to be 
clearly conscious of the whole stretch of the in-coming breath (at 
its beginning, at its middle and at its end). He trains himself to 
be clearly conscious of the whole stretch of the out-going breath 
(at its beginning, at its middle and at its end).He trains himself 
to calm down the strong inhalation as he breaths in. He trains 
himself to calm down the strong exhalation as he breathes out. 
While the bhikkhu is thus abiding in mindfulness and diligence, 
directing his mind (to Nibbana), thoughts based on and directed 
to sensual pleasures disappear. Because of the disappearance of 
such thoughts, his mind is well established on and is well 
absorbed only in the object of meditation, 1s fixed one-pointedly 
and is set up well only on it. Bhikkhus thus does not the 
bhikkhu cultivate mindfulness of the body.(1) 


And again, bhikkhus, the bhikkhu, when walking, is 
conscious of walking; or when standing, he is conscious of 
standing; or when sitting, he 1s conscious of sitting; or when 
lying down, he is conscious of lying down; or in whatever 
movement or posture his body is, he 1s conscious of it. While 
the bhikkhu 1s thus abiding in mindfulness and diligence, direct- 
ing his mind (to Nibbana), thoughts based on and directed to 
sensual pleasures disappear. Because of the disappearance of 
such thoughts, his mind of well established on and is well- 
absorbed only in the object of meditation, is fixed one-pointedly 





Kayagatasati Sutta 195 


and is set up well only on it. Bhikkhus, thus does the bhikkhu 
cultivate mindfulness of the body.(2) 


And again, bhikkhus, the bhikkhu in moving forward and 
in moving back, does so with clear comprehension; in looking 
Straight ahead and sideways, he does so with clear comprehen- 
sion; in bending and in stretching his limbs, he does so with 
clear comprehension; in carrying or wearing the great robe, alms- 
bowl and the other two robes, he does so with clear comprehen- 
sion; in eating, drinking, chewing and savouring, he does so 
with clear comprehension; in defecating and urinating, he does 
so with clear comprehension; in walking, standing, sitting asleep, 
waking, speaking or in keeping silent, he does so with clear 
comprehension. While the bhikkhu is thus abiding in mindfulness 
and deligence, directing his mind (to Nibbana), thoughts based 
on and directed to sensual pleasures disappear. Because of the 
disappearance of such thoughts his mind is well established on 
and is well absorbed only in the object of meditation, 1s fixed 
One-pointedly and is set up well only on it. Bhikkhus, thus does 
the bhikkhu cultivate mindfulness of the body.(3) 


And again, bhikkhus, the bhikkhu examines and reflects 
closely upon this very body, from the soles of the feet up and 
from the tips of the hair down, enclosed by the skin and full of 
manifold impurities,(thinking thus:) “There are in this body: hair 
of the head, hairs of the body, nails, teeth, flesh, sinews, bones, 
marrow, kidkeys, heart, liver, membrances (including the pleura, 
diaphragm and other forms of membrances in the body), spleen, 
lungs, large intestine,small intestine, conents of the stomach, 
faeces, (brain),! bile, phlegm, pus, blood, sweat, solid fat, tears, 
liquid fat, saliva, nasal mucus, synovic fluid (1.e.,lubricating oil 
of the joints) and urine.” 

Just as if, bhikkhus, there were a bag with an opening at 


each end, full of various kinds of grain such as hill-paddy, green 
gram, cow-pea, sesame and busked rice; and as if a man with 





1. “the brain” is not included in the Pali Text of this sutta, but is 
included in the Patisambhida Magga. 


196 Anupada Vagga 


vision, having opened it, should examine and reflect (on the 
contents) thus: “This is hill-paddy, this is paddy, this is green 
sram, this is cow-pea, this is sesame, this is husked rice,” even 
so, bhikkhus, the bhikkhu examines and reflects on this very 
body, from the soles of the feet up and from the tips of the hair 
down, enclosed by the skin and full of manifold impurities, 
(thinking thus:) “There are in this body: hair of the head, hairs 
of the body, nails, teeth, skin, flesh, sinews, bones, marrow, 
kindeys, heart, liver, membrances (including the pleura dia- 
phragm and other forms of membrances in the body), spleen, 
lungs, large intestine, small intestine, contents of the stomach, 
faeces, (brain), bile, phlegm, pus, blood, sweat, solid fat, tears, 
liquid fat, saliva, nasal mucus, synovic fluid. (1.e.,lubricating oil 
of the joints) and urine.” While the bhikkhu is thus abiding in 
mindfulness and diligence, directing his mind (to Nibbana), 
thoughts based on and directed to sensual pleasures disappear. 
Because of the disappearance of such thoughts, his mind is well 
established on and is well absorbed only in the object of 
meditation, is fixed one-pointedly and is set up well only on it. 
Bhikkhus, thus does the bhikkhu cultivate mindfulness of the 
body.(4) 

And again, bhikkhus, the bhikkhu examines and reflects 
on this very body, in whatever position it remains or is placed, 
as composed of the primary elements:? “There are in this body 
(only) the earth element, the water element, the fire element, and 
the air element.” 





2. the primary elements: dhatu,elements, is a force of Nature which 
behaves in accordance with the laws of Nature. The four primary 
elements, literally translated above for the sake of brevity as ‘earth, 
water, fire, and air’, are: 

(1) pathavi-dhatu: a force of Nature that has the attribute 
of causing hardness. (it is sometimes translated as the ele- 
ment of solidity or of extension); 

(2) Apo-dhatu: a force of Nature that has the attributes of 
cohesion and causing fluidity. (it is sometimes translated 
as the element of cohesion); : 

(3) Tejo-dhatu a force of Nature that has the attributes of causing 
heat or cold, i.e., thermal energy. (It is sometimes translated 
as the element of heat); 

(4) Vayo-dhatu: a force of Nature that has the attribute of 
Causing motion or inpetus. (It is sometimes translated as the 
element of motion). 


Kayagatasati Sutta 197 


Just as if, bhikkhus, a skilful butcher or a butcher’s 
apprentice, having slaughtered a cow and cut it up into portions, 
should be sitting at the junction of four main roads, (so that only 
pieces of meat are seen and not the cow as such), even so, the 
bhikkhu examines and reflects on this very body in whatever 
positin it remains or is placed, as composed of the primary 
elements: “There are in this body (only) the earth element, the 
water element, the fire element, and the air element.’ While the 
bhikkhu is thus abiding in mindfulness and diligence, directing 
his mind (to Nibbana), thoughts based on and directed to sensual 
pleasures disappear. Because of the disappearance of such thoughts, 
his mind 1s well established on and is well absorbed only in the 
object of meditation, is fixed one-pointedly and is set up well 
only it. Bhikkhus, thus does the bhikkhu cultivate mindfulness of 
the body.(5) 

An again, bhikkhus, as if the bhikkhu is seeing a body, 
one day dead, or two days dead, or three days dead, swollen, 
turning black and blue, and festering, abandoned in the charnel- 
ground, he applies (this perception) to his own body thus: 
“Indeed, this body of mine, too, is of the same nature; it will 
become like that; it cannot escape such a fate.” While the 
bhikkhu is thus abiding in mimdfulness and diligence, directing 
his mind (to Nibbana), thoughts based on and directed to sensual 
pleasures disappearance of such thoughts, his mind is well 
established on and is well absorbed only in the object of 
meditation, is fixed one-pointedly and is set up well only on it. 
Bhikkhus, thus does th bhikkhu cultivate mindfulness of the 
body.(6) 

And again, bhikkhus, as if the bhikkhu is seeing a body 
abandoned in the charnel-ground, being devoured by crows, 
being devoured by hawks, being devoured by vultures, being 
devoured by herons, being devoured by dogs, being devoured 
by tigers, being devoured by leopards, being devoured by jack- 
als, or being devoured by various kinds of worms, he applies 
(this perception) to his own body thus: “Indeed, this body of 
mine, too, is of the same nature; it will become like that; it 
cannot escape such a fate.” While the bhikkhu is thus abiding in 
mindfulness...p...Bhikkhus, thus does the bhikkhu cultivate mind- 
fulness of the body.(7) 


198 Anupada Vagga 


And again, bhikkhus, as if the bhikkhu is seeing a body 
abandoned in the charnel-ground - (reduced to) a skeleton held 
together by the tendons, with some fresh and blood still adhering 
to it..., (reduced to) a skeleton held together by the tendons, 
blood-besmeared, fleshless..., (reduced to) a sekleton still held 
together by the tendons, without flesh and blood...,(reduced to) 
loose bones scattered in all directions, at one place bones of a 
hand, at another place bones of a foot, at another place ankle- 
bones, at another place’ skin-bones, at another place thigh-bones, 
at another place hip-bones, at another rib-bones, at another place 
spinal-bones, at another place shoulder-bones, at another place 
neck-bones, at another place jawbone, at another place the teeth, 
at another place the skull, he applies (this perception) to his own 
body thus: “Indeed, this body of mine, too, is of the same 
nature; it will become like that; it cannot escape such a fate.” 
While the bhikkhu is thus abiding in mindfulness...p... Bhikkhus, 
thus does the bhikkhu cultivate mindfulness of the body. (8-11) 

And again, bhikkhus, as if the bhikkhu 1s seeing a body 
abandoned in the channel-ground. 

(reduced to) bleached bones of conch-like colour..., 


(reduced to) bones more than a year old, lying 1s a 
heap..., 


(reduced to) rotted bones crumbling to dust, he applies 
(this perception) to his own body thus: “Indeed, this body of 
mine, too, is of the same nature; it will become like that; it 
cannot escape such a fate.” While the bhikkhu js this abiding in 
mindfulness...p...Bhikkhus, thus does the bhikkhu cultivate mind- 
fulness of the body (12-14) 


155. And again, bhikkhus, the bhikkhu being detached 
from sensual pleasures and demeritorious factors achieves and 
remains in the first jhana...p...* He soaks, drenches, permeates, 
and suffuses his body with piti (delightful satisfaction) and sukha 
(bliss), born of detachment from the hindrances. There is no 
place in his body not suffused with piti and sukha, born of 
detachment from the hindrances. 


* Kepeat as in paras 51 and 84 of Mulapannasa, on the jhanas. 


Kayagatasati Sutta 199 


Bhikkhus, take the example of a skilful bath-attendant or 
his assistant, who strews bath-powder in a brass dish, sprinkles 
water on it and makes it into a mass. That mass of bath-powder 
is permeated, is soaked and is suffused inside and out with 
viscous water; there is no oozing of water. 


Bhikkhus, in the same way, the bhikkhu soaks, drenches, 
permeates and suffuses his body with piti and sukha, born of 
detachment from the hindrances. There is no in his body not 
suffused with piti and sukha, born of detachment from the 
hindrances. While the bhikkhu is thus abiding in mind- 
fulness...p...Bhikkhus, thus does the bhikkhu cultivate mindful- 
ness of the body.(15) 


And again, bhikkhus, the bhikkhu, having got rid of 
vitakka (initial application of the mind) and vicara (sustained 
application of the mind), achieves and remains in the second 
jhana...p... He soaks, drenches, permeates and suffuses his body 
with piti and sukha, born of concentration. There is no palce in 
this body not suffused with piti and sukha, born of concentra- 
tion. 


Bhikkhus, take the example of a deep lake with water 
welling up from a spring below. There is no inlet from either 
east or north or south. It does not rain heavily or regularly there. 
And yet cool water which wells up from that spring soaks, 
drenches permeates and suffuses the lake and there is no place 
in that lake not suffused with it. Bhikkhus, in the same way, that 
bhikkhu soaks, drenches, permeates and suffuses his body with 
piti and sukha, born of concentration. There is no place in his 
body not suffused with them. While the bhikkhu is thus abiding 
in mindfulness ...p...Bhikkhus, thus does the bhikkhu cultivate 
mindfulness of the body. (16) 


And again, bhikkhus, having been detached from piti, 
that bhikkhu dwells in equanimity with mindfulness and clear 
comprehenshion and experiences sukha in mind and body. He 
achieves and remains in the third jhana, that which causes a 
person who attains it to be praised by the Ariyas as one who 


200 Anupada Vagga 


has equanimity and mindfulness, one who abides in sukha. He 
soaks, drenches, permeats and suffuses his body with sukha 
detaches, permeates and suffuses his body with sukha detached 
from piti. There is no place in his body not suffused with sukha 
detached from piti. 


Bhikkhus, take the example of uppala, paduma and 
pundarika lotus in a pond where they grow in the water and 
thrive in it. Even when they are submerged, they under water, 
soaked, drenched, permeated and suffused from root to apex 
with cool water. There is no spot in the whole plant of an 
uppala, paduma of pundarika lotuses not suffused with it. Bhikkhus, 
in the same way, the bhikkhu soaks, drenches, permeates and 
suffuses his body with sukha detached from piti; and there is no 
place in this body which is not suffused with sukha detached 
from piti. While the bhikkhus is thus abiding in mindfulness...p... 
Bhikkhus, thus does the bhikkhu cultivate mindfulness of the 
body.(17) 


And again, bhikkhus, by dispelling both pleasure and 
pain, (and by the previous disappearance of gladness and sad- 
ness)* that bhikkhu achieves and remains in the fourth jhana, 
(without pleasure and pain, a state of equanimity and absolute 
purity of mindfulness).* That bhikkhu dwells suffusing his body 
with a mind which is pure and stainless. There is no place in 
this body which in not suffused with it. Bhikkhus, take the 
example of a man sitting wrapped up head to foot in a white 
cloth leaving no place on his whole on his whole body uncov- 
ered by it.? Bhikkhus, in the same way that bhikkhu dwells 
suffusing his body with a mind which is pure and stainless. 
There 1s no place in his body which is not suffused with It. 
While the bhikkhu was thus abiding in mindfulness and dilt- 


* In the Pali text, the words within the two brackets are indicated only 
by one peyyala. 

3. In this comparison, body warmth, generated by the body which is 
covered from head to foot, is meant. (The Commentary or Silakkhanda 
Vagga Pali). 


Kayagatasati Sutta 201 


gence, directing his mind (to Nibbana), thoughts based on and 
directed to sensual pleasures disappear. Because of the disappear- 
ance of such thoughts, his mind is well established on and is 
well absorbed only in the object of meditation, is fixed one- 
pointedly and is set up well only on it. Bhikkhus, thus does the 
bhikkhu cultivate mindfulness of the body.(18) 


156. Bhikkhus, when a certain person cultivates and 
repeatedly practises mindfulness of the body, all. meritorious 
factors that are conducive to true knowledge (vijja) are included 
in the meditation practice of that person. For example, bhikkhus, 
when a certain person thinks of the great ocean, all small rivers 
flowing into the ocean are included in his thought. Similarly, 
bhikkhus, when a certain person cultivates and repeatedly prac- 
tises mindfulness of the body, all meritorious factors that are 
conducive to true knowledge are included in the meditation 
practice of that person. 


Bhikkhus, if a certain person does not cultivate and does 
not repeatedly practise mindfulness of the body, defilements* get 
a chance and an apportunity to arise in him. Suppose, bhikkhus, 
a man were to drop a heavy stone on a moist heap of earth. 
Bhikkhus, what do you think of this? Would that heavy stone 
get a chance to enter into the moist heap of earth? “Yes, 
Venerable Sir’ Similarly, bhikkhus, if a certain person does not 
cultivate and does not repeatedly practise mindfulness of the 
body, defilements get a chance and an opportunity to arise in 
him. : | 


Suppose, bhikkhus, there were a dry, sapless piece of 
firewood. Then, there might come a man bringing a fire-making 
stick, thinking: I will make a firc. { will produce heat.’ Bhikkhus, 
what do you think of this? Could that man make a fire and 
produce heat by rubbing the fire-making stick against this dry 
sapless piece of firewood? “Yes, Venerable Sir.”Bhikkhus Simi- 
larly, if a certain person does not cultivates and does not 





4. defilements: In the Pali text, mara. Here it means kilesa mara, simply 
rendered defilements. 


202 Anupada Vagga 


repeatedly practise mindfulness of the body, defilements get a 
chance and an opportunity to arise in him. 


Suppose, bhikkhus, there were an empty waterpot placed 
on a circular rest. Then, there might come a man carrying water. 
Bhikkhus, what do you think of this? Would that man find a 
place to pour the water into? “Yes, Venerable Sir, Similarly, 
bhikkhus, if a certain person does not cultivate and does got 
repeatedly practise mindfulness of the body, defilements get a 
chance and an opportunity to arise in him. 


157. Bhikkhus, when a certain person cultivates and 
repeatedly practises mindfulness of the body, defilements will get 
no chance or opportunity to arise in him. 


Suppose, bhikkhus, a man were to throw a light ball of 
thread at a door-panel all of heartwood. Bhikkhus, what do you 
think of this? Would that man make the light ball of thread find 
an entry into that door-panel all of heartwood? “No, Venerable 
Sir,” Similarly, bhikkhus, when a certain person cultivates and 
repeatedly practises mindfulness of the body, defilements will get 
no chance or opportunity to arise in him. 


Suppose, bhikkhus, there were a wet, sappy piece of 
firewood. Then, there might come a man bringing a fire-making 
stick, thinking: ‘I will make a fire. I will produce heat.’ Bhikkhus, 
what do you think of this? Could that man make a fire and 
produce heat by rubbing the fire-making stick against this wet 
sappy piece of firewood? “No, Venerable Sir.” Similarly, bhikkhus, 
when a certain person cultivates and repeatedly practises mind- 
fulness of the body, defilements will get no chance or opportu- 
nity to arise in him. 

Suppose, bhikkhus, there were a waterpot, filled with 
water full to the brim so that a crow can drink out of it, placed 
on a circular rest. Then, there might come a man carrying a 
water. Bhikkhus, what do you think of this? Could that man 
find a place to pour the water into? “No, Venerable Sir.” 
Similarly, Bhikkhus, when a certain person cultivates and repeat- 
edly practise mindfulness of the body, defilements will get no 
chance or opportunity to arise in him. 


Kayagatasati Sutta 203 


158. Bhikkhus, when a certain person cultivates and 
repeatedly practises mindfulness of the body, should that person 
wish to realize by means abhina (Magga Insight) such dhammas 
that are to be realized by means of abhififia, he will personally 
experience the fulfilment of the wish whenever there is the 
(proper) basis (for its fulfilment). 


Suppose, bhikkhus, there were a waterpot, filled with 
water full to the brim so that a crow can drink out of it, placed 
on a circular rest. Then, a strong man might move that waterpot 
to anywhere he desires. Will the water be carried along(with the 
waterpot)? “Yes, Venerable Sir.” Similarly, Bhikkhus, when a 
certain person cultivates and repeatedly practises mindfulness of 
the body, should that person wish to realize by means of 
abhinna (Magga Insight) such dhammas that to be realized by 
means of abhififia, he will personally experience the fulfilment of 
the wish whenever there is the (proper) basis (for its fulfilment). 


Suppose, bhikkhus, there were a pond with a bund on a 
level piece of ground, filled with water full to the birm so that 
a crow can drink out of it. Then, a strong man might break the 
bund of that pond from any side as he desires. Would the water 
from the pond flow out? “Yes, Venerable Sir.” Similarly, Bhikkhus, 
when a certain person cultivates and repeatedly practise mindful- 
ness of the body, should that person wish to realize by means 
of abhifina such dhammas that are to be realized by means of 
abhififia, he will personally experience the fulfilment of the wish 
whenever there is the (proper) basis (for its fulfilment). 


Suppose, bhikkhus, there were a chariot on evenground 
at the crossing of four road, harnessed with throughbred steeds, 
with the whip lying ready. A skilled charioteer might get on to 
the chariot, holding the reins with the left hard and the whip the 
right, and might drive it as he wishes, forwards and backwards, 
by any road he likes. 


Similarly, bhikkhus, when a certain person cultivates and 
repeatedly practises mindfulness of the body, should that person 
wish to realize by means abhififia such dhammas that are to be 
reaized by means of abhififia, he will personally experience the 





204 Anupada Vagga 


fulfilment of the wish whenever there is the (proper) basis (for 
its fulfilment). 


159. Bhikkhus, if mindfulness of the body 1s frequently 
undertaken, cultivated and repeatedly practised, mastered, made 
the basis, made a habit, practised for a long time and well 
undertaken ten advantages would certainly accrue. 


A person (practising thus) can withstand displeasure (in 
meritoriousness) or pleasure (in enjoyment of sense-objects), and 
he cannot be overcome by displeasures, having conquered any 
displeasure that arises.(1) 


He can withstanu fear and dismay, and he cannot be 
overcome by fear and dismay, having conquered fear and dis- 
may.(2) 

He can endure cold, heat, hunger, thirst, gadflies, mosqul- 
toes, wind, heat of the sun, snakes scorpions and lice. He can 
endure ill-spoken and unwholesome words. He has the nature of 
being able to endure severe, cruel, excruciatingly sharp, disagree- 
able, unpleasant, deadly and painful sensations which arise in the 
body. (3) 


He can attain at will, without difficulty and without 
trouble, the four jhanas (of rupavacara, appertaining to rupa or 
Corporeal Sphere), which are the products of the purest mind, 
and by which one lives blissfully in this very life.(4) 


He enjoys possession of the various forms of psychic 
>; having been one, he can become many; from being 
many he can become one, he can be visible ...p...* He can 
gain mastery over his body to reach even up to the world of the 
brahmans. (5) 


He can hear both the sounds of devas and men,hearing- 
power of men, and which is extremely clear like the divine 
hearing-power.(6) 


power 


He knows discriminatively with his own mind the minds 





3. psychic power: iddhividha: iddhi means ‘completion’, ‘accomplish 
ment’. It is the power to create marvels. 


* See para 82 of Gopaka Moggallana Sutta, also for the following sub- 
paragraphs. 


Kayagatasati Sutta 205 


of other beings or individuals; he knows the mind with attach- 
ment, raga, as mind with attachment’ ...p..., mind without 
attachment ..., the mind with anger..., the mind without an- 
ger..., the mind with bewilderment..., the mind without bewil- 
derment..., the lethargic mind..., the distracted mind..., the 
exalted mind..., the unexalted mind..., the inferior mind .., the 
superior mind..., the concentrated mind..., and he knows the 
unliberated mind as unliberated mind.(7) 


He can recollect many and varied existences of the past. 
And what 1s that? It 1s the recollection of one past exiatence, or 
two past existences...p...He can recollect his many and varied 
past existences, together with thier circumstances and related 
facts. (8) 


He can, with the psychic power of divine sight,which 1s 
extremely clear, surpassing the sight of men,see beings in the 
process of passing away and arising, inferior or superior, beau- 
tiful or ugly beings, and beings with good or bad destinations 
and he knows how beings arise according to their own kamma- 
actions. (9) 


He can, by means of abhinna, special appreception, 
personally and in this very life, realize, attain to and remain in, 
the emancipation of mind(cetovimutti) and in the emancipation 


by insight (pafinavimutti), free of asavas (defilements that be- 
fuddle the mind) through their destruction.(10) 


Bhikkhus, if mindfulness of the body is frequently un- 
dertaken, cultivated and repeatedly practised mastered, made the 
basis, made a habit, practised for a long time and well under- 
taken, these ten advantages would certainly accrue. 

Thus the Bhagava said, Delighted, the bhikkhus rejoiced 
at the words of the Bhagava. 


End of the Kayagatasati Sutta, 
The Ninth in this vagga. 


10. SANKHARUPAPATTI SUTTA 
Discourse on Uparising of Volitional Activities 


160. Thus have I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus, saying “Bhikkhus” and the bhikkhus 
responded “Venerable Sir’. The Bhagava said thus: “Bhikkhus, 
I am going to discourse to you on the arising of volitional 
activities (sankharas). Listen and pay attention. I shall speak. 
The bhikkhus replied “Very well, venerable Sir”. 


The Bhagava said thus: 


161. Bhikkhus, in this Teaching, the bhikkhu is en- 
dowed with conviction, endowed with morality, endowed with 
much learning, endowed with generosity, and endowed with 
wisdom. This bhikkhu reflects: It would be well if, on the 
dissolution of my body at death, I were to be reborn in a ruling 
family possessed of great wealth. That bhikkhu maintains such a 
thought, cherishes it and develops it. For the bhikkhu who 
develops and practises thus, the dhammas, fashioning and con- 
ducing to the particular existence (desired by the bhikkhu) will 
arise at that particular place. Bhikkhus, this course and this 
practise will bring about rebirth at that place. 


162. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. This 
bhikkhu reflects thus: “It would be well if on the dissolution of 
my body at death, I were to be reborn in a Brahmin family of 
great wealth ...p... in a householder family of great wealth.” That 
bhikkhu maintains such a thought, cherishes it and develops it. 
For the bhikkhu who develops and practises thus, the dhammas 





Sanikharupapatti Sutta 207 


fashioning and conducing to the particular existence (desired by 
the bhikkhu) will arise. Bhikkhus, this course and this practice 
will bring about rebirth at that place. 


163. Again bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity, and endowed with wisdom. He 
has learnt that “the devas in the Catumaharajika deva realm live 
long, are beautiful in looks and are full of happiness”. He 
reflects thus: “It would be well if, on the dissolution of my body 
at death, I were reborn as a Caiumaharajika deva’. That bhikkhu 
maintains this thought, cherishes it, and develops it. For the 
bhikkhu who develops and practises thus, the dhammas fashion- 
ing and conducing to the particuiar existence (desired by the 
bhikkhu) will arise at that particular realm. This course and this 
practice will bring about rebirth at that particular realm. 


164. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu has learnt “the Tavatimsa devas ...p... Yama devas, 
Tusita devas, Nimmanarati devas and Paranimmita devas live 
long, are beautiful in looks and are full of happiness”. That 
bhikkhu reflects thus: “It would be well if, on the dissolution of 
my body at death, I were reborn as a Paranimmita deva”. That 
bhikkhu maintains this thought, cherishes it and develops it. On 
developing and practising thus, the dhammas fashioning and 
conducing to the particular existence (desired by the bhikkhu) 
will arise at that particular reatm. This course and this practice 
will bring about rebirth at that realm. 


165. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu has learnt that the Sahassa brahma lives long, is beau- 
tiful in looks and is full of happiness”. Bhikkhus, the Sahassa 
brahma abides, contemplating and pervading one thousand world 
systems and all those beings who have arisen in the one 
thousand world systems of the Sahassa brahmas. Bhikkhus, Just 





208 Anupada Vagga 


as, for example, a man with eyes puts a shisha fruit (a kind of 
berry) on his palm and contemplates it, the Sahassa brahma 
abides contemplating and pervading the one thousand world 
systems and all those beings who have arisen in the one 
thousand world systems of the Sahassa brahmas. That bhikkhu 
reflects thus: “It would be well if, on the dissolution of my body 
at death, I were reborn as a Sahassa brahma”. That bhikkhu 
keeps that thought, cherishes it and develops it. On his practising 
and developing thus, the dhammas fashioning and conducing to 
the particular existence (desired by the bhikkhu) will arise at that 
realm. Bhikkhus, this course and this practice will bring about 
rebirth at that realm. 


166. Again bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu has learnt that the Dvisahassa Brahma ...p... Tisahassa 
Brahma ...p... Catusahassa Brahma ...p... Pancasahassa Brahma 
lives long, is beautiful in looks and is full of happiness. Bhikkhus, 
Paficasahassa Brahma abides, contemplating and pervading the 
five thousand world systems, and those beings who have arisen 
in the five thousand world systems of Pafncasahassa Brahmas. 
For example, bhikkhus, a man with eyes puts five shisha fruits 
on his palm and contemplates them. Similarly, Paficasahassa 
Brahma abides, contemplating and pervading the five thousand 
world systems, contemplating and pervading those beings who 
have arisen in the five thousand world systems of Pancasahassa 
Brahmas. That bhikkhu reflects thus: “It would be well 1f, on 
the dissolution of my body at death, I were reborn as a 
Pancasahassa Brahma”. That bhikkhu keeps that thought, cher- 
ishes it and develops it. On his developing and practising thus, 
tne dhammas conditioning and leading to the particular existence 
(desired by the bhikkhu) will arise at that realm. This course and 
practice will bring about rebirth at that realm. 


167. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity, and endowed with wisdom. That 





Sankharupapatti Sutta 209 


bhikkhu has learnt that Dasasahassa Brahma lives long, is 
beautiful in looks and is full of happiness. Bhikkhus, Dasasahassa 
Brahma abides, contemplating and pervading the ten thousand 
world systems, contemplating and pervading all those beings in 
the ten thousand world systems of Dasasahassa Brahmas. For 
example, bhikkhus, a bright, precious stone of good quality, 
eight faceted, well crafted, placed on a red woollen cloth shines 
brightly, shines radiantly and is elegant. Similarly, Dasasahassa 
Brahma abides, contemplating and pervading the ten thousand 
world systems, contemplating and pervading all those beings 
who have arisen i the one thousand world systems of Dasasahassa 
Brahmas. That bhikkhu reflects thus: “It would be well if on the 
dissolution af my body at death, I were reborn as a Dasasahassa 
Brahma”. That bhikkhu keeps that thought, cherishes it and 
develops it. On his developing and practising thus, the dhammas 
conditioning «id leading to the particular existence (desired by 
the bhikkhu) will arise at that realm. Bhikkhus, this course and 
this practice will bring about rebirth at that realm. 


168. Again, bhikkhus, the bhikkhu is endowed with 
conviction, morality, endowed with much learning, endowed 
with generosity, endowed with wisdom. That bhikkhu has learnt 
that Satasahassa Brahma lives long, is beautiful in looks and is 
full of happiness. bhikkhus, Satasahassa Brahma abides, contem- 
plating and pervading the hundred thousand world systems, 
contemplating and pervading all those beings who have arisen in 
the hundred thousand world systems of Satasahassa Brahmas. 


For example, bhikkhus, the skilled and clever son of a 
goldsmith places, at the mouth of the bellows, a ten tola piece 
(nikkha) of the most precious kind of gold Qambunada gold), 
cleaning and polishing it well. When put on a brilliantly red 
woollen cloth, this gold shines, bright and elegant. Similarly, 
Satasahassa Brahma abides contemplating and pervading a hun- 
dred thousand world systems, contemplating and pervading all 
those beings who have arisen in the hundred thousand world 
systems of Satasahassa Brahmas. That bhikkhu reflects thus: "It 
would be well if on the dissolution of my body at death, I were 





210 Anupada Vagga 


reborn as a Satasahassa Brahma”. That bhikkhu keeps that 
thought, cherishes it and develops it. On the bhikkhu developing 
and practising thus, the dhammas fashioning and conducing to 
the particular existence (desired by the bhikkhu) will arise at that 
realm. Bhikkhus, this course and this practice will bring about 
rebirth at that realm. 


169. Again, bhikkhus, the bhikkhu is endowed with 
conviction, morality, endowed with much learning, endowed 
with generosity, endowed with wisdom. That bhikkhu has learnt 
“Abassara Brahmas, ...p... Parittaba Brahma, Appamanaba Brahma 
and Abassara Brahmas live long, are beautiful in looks and are 
ful! of happiness”. That bhikkhu reflects thus: “It would be well 
if on the dissolution of my body at death, I were reborn as 
At assara Brahma”. That bhikkhu keeps that thought, cherishes 
it and develops it. On the bhikkhu developing and practising 
this, the dhammes fashioning and conducing to that particular 
existence (desired by the bhikkhu) will arise at that realm. 
Bhikkhus, this course and this practice will bring about rebirth at 
that realm. 


170. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, generosity, and endowed with wisdom. That bhikkhu has 
learnt that “Paribbasubha Brahmas ...p... Appamanasubha Brahmas 
..p... Subhakinha Brahmas live long, are beautiful in looks and 
are full of happiness’. That bhikkhu reflects thus: “It would be 
well if on the dissolution of my body at death I were reborn as 
Subhakinha Brahma”. That bhikkhu keeps that thought, cher- 
ishes it and develops it. On the bhikkhu developing and practis- 
ing thus, the dhammas fashioning and conducing to that particu- 
lar existence (desired by the bhikkhu) will arise at that realm. 
Bhikkhus, this course and this practice will bring about rebirth in 
that realm. 


171. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu has learnt that “the Vehappho Brahmas ...p... Aviha 
Brahmas ...p... Atappa Brahmas, Sudassi Brahmas Akanitha 


Sankharupapatti Sutta 211 


Brahmas live long, are beautiful in looks and are full of happi- 
ness’. That bhikkhu reflects thus: “It would be well if on the 
dissolution of my body at death, I were reborn as Akanittha 
Brahma’. That bhikkhu keeps that thought, cherishes it and 
develops it. On that bhikkhu developing and practising thus, the 
dhammas fashioning and conducing to that particular existence 
(desired by the bhikkhu) will arise at that realm. Bhikkhus, this 
course and this practice will bring about rebirth at that realm. 


172. Again bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu has heard “the Brahmas in the realm of the Sphere of 
the Infinity of Space (Akasanaficayatana) live long, endure for 
long and are full of happiness. That bhikkhu reflects thus: “It 
would be well if on the dissolution of my body at death, I were 
reborn as Brahmas in the realm of the Sphere of the Infinity of 
Space. That bhikkhu keeps that thought, cherishes it and devel- 
ops it. On that bhikkhu developing and practising thus, the 
dhammas fashioning and conducing to that particular existence 
(desired by that bhikkhu), will arise at that realm. Bhikkhus, this 
course and this practice will bring about rebirth at that realm. 


173. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, generosity and endowed with wisdom. That bhikkhu_ has 
heard “the Brahmas in the realm of the Sphere of the Infinity of 
Consciousness (Vififanafcayatana) live long, endure for long 
and are full of happiness.” That bhikkhu reflects thus: “It would 
be well if on the dissolution of my body at death, I were reborn 
as a Brahma in the realm of the Sphere of Infinity of Consiousness. 
That bhikkhu keeps that thought, cherishes it and develops it. 
On that bhikkhu developing and practising thus, the dhamma 
fashioning and conducing to that particular existence (desired by 
the bhikkhu) will arise at that realm. Bhikkhus, this course and 
this practice will bring about rebirth at that realm. 


174. Again bhikkhus, the bhikkhu is endowed with 
conviction, morality, much learning, generosity and endowed 





212 Anupada Vagga 


with wisdom. That bhikkhu has learnt “the Brahmas in the 
realm of the Sphere of Nothingness (Akificafifidyatana) ...p... the 
Brahmas in the Realm of the sphere of Neither Perception nor 
Non-perception (Nevasannanasanfayatana), live long, are beau- 
tiful in looks and are full of happiness.” That bhikkhu reflects 
thus: "It would be well if on the dissolution of my body at 
death, | were reborn as a Brahma in the realm of the Sphere of 
neither Perception nor Non-perception. That bhikkhu keeps that 
thought, cherishes it and develops it. On the bhikkhu developing 
and practising thus, the dhamma fahsioning and conducing to 
that particular existence(desired by the bhikkhu) will arise at that 
realm. Bhikkhus, this course and this practice will bring about 
rebirth at that realm. 


175. Again, bhikkhus, the bhikkhu is endowed with 
conviction, endowed with morality, endowed with much learn- 
ing, endowed with generosity and endowed with wisdom. That 
bhikkhu reflects thus: “It would be well if I could, because of 
extinction of asavas,remain realizing by myself, through Magga 
insight, attaining to, in this very life, the emancipation of mind 
(cetovimutti) and the emancipation by insight (Arahatta Phala 
Panna) which are free from asavas’. That bhikkhu, because of 
extinction of asavas, remains by himself, through Magga Insight, 
attaining to, in this very life, the emancipation of mind (cetovimutti) 
and the emancipation by insight (Arahatta Phala Pann?) which 
are free from asavas. Bhikkhus, that bhikkhu will not be reborn 
in any of the realms. (Thus said the Bhagava). 


The Bhagava delivered this discourse. The bhikkhus re- 
joiced at what the Bhagava had said. 


End of Sankharupapatti Sutta, 
The Tenth in this Vagga. 
End of Anupada Vagga, the Second. 





Namo tassa bhagavato arahato sammasambuddhassa 


(iii) SUNNATA VAGGA 


. Cila Sunnata Sutta 

. Maha Sufinata Sutta 

. Acchariya-abbhuta Sutta 
. Bakula Sutta 

. Dantabhtimi Sutta 

. Bhomya Sutta 
Anuruddha Sutta 

. Upakkilesa Sutta 

. Balapandita Sutta 

. Devadtta Sutta 


OCOuwuaAanN ANA WW ND = 


jromeed. 





1. CULA SUNNATA SUTTA 


Shorter Discourse on the Concept of Emptiness 


176. Thus have I heard: 


Once the Bhagava was residing at the pinnacled Pubbarama 
monastery of Visakha in Savatthi. Then one evening, the Ven- 
erable Ananda rose from where he was resting, approached the 
Bhagava, made respectful obeisance to the Bhagava and seated 
himself at a suitable place. Thus seated, Venerable Ananda 
spoke thus to the Bhagava: “Venerable Sir, once the Venerable 
One resided in a market-town of the Sakyan rulers called 
Nagaraka near Sakka city. On that occasion, I heard and re- 
ceived the following words from the Venerable One himself 
(literally in the presence of): “Ananda, at this time I abide often 
in Emptiness (Sufinata)”. Venerable Sir, are such hearing, such 
receiving, such bearing in mind and such reflection all for the 
good?” (asked Venerable Ananda). 


Ananda, in reality, such hearing, such receiving, such 
bearing in mind and such reflection by you are all for the good. 
Ananda, both formerly and now, I have abided often in Sufifiata. 
For example, Ananda, this pinnacled monastery of Visakha who 
is known as Migaramata (mother of Migara) is empty of el- 
ephants, cows, horses, asses, of gold, silver, of the meeting of 
men and women. The only thing of which it is not empty is the 
assembly of bhikkhus. Similarly, Ananda, the bhikkhu not being 
mindful of the concept of village or not being mindful of the 
concept of human beings, is mindful only of the concept based 
on the forest. That person’s mind plunges into the concept of the 
forest is clear, well established and is freely absorbed in the 
concept of the forest. That bhikkhu knows thus: “There is no 
worry based on the defilement arising from the concept of the 
village in this concept of the forest. There is no worry based on 
the defilements arising from the concept of human beings in this 





216 Sunnata Vagga 


concept of the forest. There is only the worry ansing from the 
concept of the forest. 


That bhikkhu knows: “This concept of the forest is 
empty of the concept of the village”. “This concept of the forest 
is empty of the concept of human beings”. He knows that there 
is only one thing of which it is not empty, namely, the concept 
of the forest. There is no cause for worry in this concept of the 
forest. For this reason he repeatedly contemplates on the absence 
of worry. There is a residuum of worry in this concept of the 
forest. He knows from the worry that is evident, that “There is 
this worry”. “Ananda, there arises for this bhikkhu, this true, 
undistorted and undefiled emptiness”. 


177. Again, Ananda, this bhikkhu, not bearing in mind 
the concept of the human being or the concept of the forest, 
bears in mind only the concept of pathavi (element of solidity). 
The mind of that bhikkhu plunges into the concept of pathavi, 
is clear, well established and 1s freely absorbed (in the concept 
of pathavi). For example, Ananda, the skin of a bullock that is 
firmly stretched by a hundred stakes, is free from crinkles and 
folds. Similarly, the bhikkhu is not mindful of the higher and 
lower levels of the ground, ground difficult for a river to flow, 
ground with tree stumps and thorns, uneven hilly ground, not 
mindful of all these grounds, is mindful only of the perception 
based on the concept of pathavi. The mind of that bhikkhu 
plunges into the concept of pathavi, is clear and well established 
and is freely absorbed. That bhikkhu knows thus: “There 1s no 
worry based on the defilement arising from the concept of 
human beings in this concept of pathavi (earth). There is no 
worry based on the defilement arising from the concept of the 
forest in the concept of pathavi. There is only the worry based 
on the concept of pathavi.” 


That bhikkhu knows that “This concept of pathavi is free 
from the concept of human beings. He knows that “The concept 
of pathavi is free from the concept of the forest”. He knows that 
“There is only this that is not empty, namely what is based on 
the concept of pathavi. Thus in the concept of pathavi there is 
no worry for such and such a reason. He repeatedly contem- 
plates on the absence of worry for such and such a reason. 





Cula Sufnata Sutta 217 


There is a residuum of worry in this concept of pathavi. This 
being evident, he knows that “There is this worry”. Ananda, 
there arises for this bhikkhu this true, undistorted and undefiled 
emptiness. 


178. Again, Ananda, the bhikkhu not being mindful of 
the concept of the forest or of the concept of pathavi, is mindful 
only of the concept of the sphere of the infinity of space. The 
mind of that bhikkhu is plunged into the concept of the sphere 
of the infinity of space, is clear, is well established and is freely 
absorbed. That bhikkhu knows thus: “In this concept of the 
sphere of the infinity of space, there is no worry based on the 
defilements arising from the concept of the forest nor worry 
based on the concept of pathavi. There is only the worry based 
on the concept of the sphere of the infinity of space.” That 
bhikkhu knows that “The concept of the sphere of the infinity of 
space is free from the concept of the forest or from the concept 
of pathavi.” He knows that there is only this that is not empty, 
based on the concept of the sphere of the infinity of space. Thus 
in the concept of the sphere of the infinity of space, there is no 
cause for worry for such and such a reason. He repeatedly 
contemplates on the absence of worry for such and such a 
reason. There is a residuum of worry in the concept of the 
sphere of infinity of space. This worry being evident he knows 
that “There is no worry”. Ananda, there arises for the bhikkhu 
this true, undistorted and undefiled emptiness. 


179. Again Ananda, the bhikkhu unmindful of the con- 
cept of pathavi and of the sphere of infinity of space, bears in 
mind the concept of the sphere of infinity of consciousness. The 
mind of that bhikkhu is plunged into the concept of the sphere 
of the infinity of consciousness, is clear, is well established and 
is freely absorbed. That bhikkhu knows thus “There is no worry 
based on the defilement arising from the concept of pathavi in 
this concept of the sphere of the infinity of consciousness. There 
is no worry of the concept of the sphere of infinity of space. 
There is only this one worry based on the defilement arising 





218 Sunnata Vagga 


from the concept of the sphere of infinity of consciousness.” 
That bhikkhu knows, that this concept of the sphere of infinity 
of consciousness is free from the concept of pathavi and the 
sphere of the infinity of space. He knows that there is only this 
that is not empty, based on the concept of the sphere of infinity 
of consciousness. Thus in the concept of the sphere of infinity 
of consciousness, there is no cause for the arising of worry. The 
bhikkhu repeatedly contemplates the absence of worry for such 
and such a reason. There is a residuum of worry in the concept 
of the sphere of infinity of consciousness. This worry being 
evident, he knows that “there is only this worry”. Ananda, there 
arises for this bhikkhu, this true, undistorted and undefiled 
emptiness. 


180. Again, Ananda, the bhikkhu, not mindful of the 
concept of the sphere of infinity of space and of the sphere of 
infinity of consciousness, bears in mind only the concept based 
on the concept of the sphere of nothingness. The mind of that 
bhikkhu is plunged in the concept of the sphere of nothingness, 
is clear, well established and freely absorbed. That bhikkhu 
knows thus: “In the concept of the sphere of nothingness, there 
is no worry based on the defilements arising from the concept of 
the sphere of infinity of space nor of the sphere of infinity of 
consciousness. There is only this worry. based on the defilement 
arising from the concept of the sphere of nothingness.” That 
bhikkhu knows that this concept of the sphere of nothingness 
is free from the concept of the sphere of infinity of space and 
of the sphere of consciousness. He knows that there is only this 
that is not empty, based on the concept of the sphere of 
nothingness. Thus in the concept of the sphere of nothingness, 
there is no cause for the arising of worry. He repeatedly 
contemplates the absence of worry for such and such a reason. 
There is a residuum of worry in the concept of the sphere of 
nothingness. This worry being evident, he knows that “There 1s 
only this worry”. Ananda, there arises for the bhikkhu, this true, 
undistorted and undefiled emptiness. 


181. Again, Ananda, the bhikkhu, not mindful of the 
concept of the sphere of consciousness and of the sphere of 





Cula Sunnata Sutta 219 


nothingness, bears in mind only the concept based on the 
concept of the sphere of neither perception nor non-perception. 
The mind of that bhikkhu is plunged in the concept of the 
sphere of neither perception nor non-perception, is clear and well 
established, and is freely absorbed. That bhikkhu knows thus: 
“There 1s no worry based on the concept of the sphere of 
infinity of consciousness and of the sphere of nothingness in this 
concept of the sphere of neither perception nor non-perception. 
There is only the worry based on the concept of the sphere of 
neither perception nor non-perception.” That bhikkhu knows that 
the concept of the sphere of neither perception nor non-percep- 
tion is free from the concept of the sphere of infinity of 
consciousness and of the sphere of nothingness. He knows that 
there is only this that is not emptiness and that is the absence of 
emptiness based on the concept of the sphere of neither percep- 
tion nor non-perception. Thus in the concept of the sphere of 
neither perception nor non-perception, there is no cause for the. 
arising of worry. He repeatedly contemplates the absence of 
worry owing to there being no cause for its arising. There is a 
residuum of worry in the concept of the sphere of neither 
perception nor non-perception. Of the worry that is thus evident, 
he knows that “There is only this worry”. Ananda, there arises 
for the bhikkhu this true, undistorted and undefiled emptiness. 


182. Again, Ananda, the bhikkhu unmindful of the con- 
cept of the sphere of nothingness and of the sphere of neither 
perception nor non-perception, bears in mind only the concept 
based on concentration, associated with (vipassana) conscious- 
ness that is signless. The mind of the bhikkhu is plunged into 
the concentration associated with (vipassana) consciousness that 
is signless, is clear and well established and is freely absorbed. 
That bhikkhu knows thus: “In this concept of concentration of 
the signless, there is no worry based on the concept of the 
sphere of nothingness and of the sphere of neither perception nor 
non-perception. There is only the worry caused by the principle 
of life, associated with the six sense bases, based on the 
corporeal body”. That bhikkhu knows “This concept of the 
concentration of the signless is free from the concept of the 


220 Sunnata Vagga 


sphere of nothingness and of the sphere of neither perception nor: 
non-perception”. He knows that there is only this that is not: 
emptiness and that is the absence of emptiness caused by the 
principle of life associated with the six sense-bases, based on the: 
corporeal body. Thus in that concept of the concentration of the 
signless, there 1s no cause for the arising of worry. He repeat- 
edly contemplates on the absence of worry for that reason. There 
is a residuum of worry in the concept of the concentration of the 
signless. Of the worry that is evident, he knows that “There 1s 
only this worry”. Ananda, there arises for the bhikkhu this true, 
undistorted and undefiled emptiness. 


183. Again Ananda, the bhikkhu, not mindful of the 
concept of the sphere of nothingness and of the sphere of neither 
perception nor non-perception, bears in mind only the concept 
based on concentration associated with vipassana consciousness 
that is signless. The mind of that bhikkhu is plunged into the 
concentration associated with vipassana consciousness that 1s 
signless, 1s clear and well established and is freely absorbed. 
That bhikkhu knows thus: “The concentration associated with 
vipassana consciousness that is signless, is a dhamma that has to 
be conditioned and instigated. Every dhamma that has to be 
conditioned and instigated is impermanent and has the nature of 
cessation. The mind of the bhikkhu who knows and sees thus 1s 
freed from the intoxication in the five sense objects (kamasava), 
intoxication in better existences (bhavasava) and intoxication in 
ignorance (avijjasava) of the four Anya truths. After being freed, 
he knows that he has been freed. He knows distinctly: “Rebirth 
is ended, the noble practice of purity has been fulfilled, what 
needs to be done (for the realization of Magga) has been done; 
there is nothing more to do for such realization. 


That bhikkhu knows thus: “The worries based on kamasava, 
bhavasava and avijjasava are not in the concept of the Ariya 
Path and the Ariya Fruition. He knows that there is only the 
worry caused by the principle of life associated with the six 
sense bases, based on the corporeal body”. That bhikkhu knows 





Cula Sunnata Sutta 221 


that the Ariya Path and the Ariya Fruition are free from kam§asava, 
bhavasava and avijjasava. There is only this that is not empti- 
ness and that is the absence of emptiness caused by the principle 
of life associated with the six sense bases. Thus in the concept 
of the concentration of the signless, there is no cause for the 
arising of worry. He repeatedly contemplates on the absence of 
worry for that reason. There is a residuum of worry in the 
concentration of the signless. Of the worry that is evident, he 
knows that: “There is only this worry”. Ananda, there arises for 
the bhikkhu this true, undistorted and undefiled emptiness. 


184. Ananda, in the past all samanas and brahmanas 
who have accomplished the pure and noble attainment of the 
fruition of emptiness have so abided. Ananda, in the future, all 
samanas and brahmanas who will accomplish the pure and 
noble attainment of the fruition of emptiness will so abide. 
Ananda, in the present day, all samanas and brahmanas who 
accomplish the pure and noble attainment of the fruition of 
emptiness are so abiding. For that reason Ananda, you should all 
practise with a view to abiding to accomplish the pure and noble 
attainment of the fruition of emptiness. (Thus spoke the Bhagava). 


The Bhagava delivered this discourse. The Venerable 
Ananda rejoiced at what the Bhagava had said. 


End of Cala Sufifiata Sutta, 


the first in this Vagga. 





2. MAHA SUNNATA SUTTA 
Greater Discourse on the Concept of Emptiness 


185. Thus have I heard: 


Once the Bhagava was staying at Nigrodharama monas- 
tery at Kapilavatthu in the country of the Sakyan. One morning 
at that time, the Bhagava rerobed himself, took his robe and 
alms-bowl and entered Kapilavatthu on his alms round. After 
completing his alms round and partaking of his alms meal, he 
repaired to the monastery of Sakyan named Kalakhemaka for 
resting in the daytime. At that time many places had been 
arranged at the monastery of Sakyan named Kalakhemaka. On 
seeing these many places arranged, it occurred thus to the 
Bhagava: “Many places have been arranged at this monastery of 
Sakyan named Kalakhemaka. Would there be many bhikkhus in 
residence at this monastery. 


186. At that time, Venerable Ananda, together with many 
bhikkhus, was stitching and dyeing robes at the monastery of the 
Sakyan named Ghata. The Bhagava then, rising from his evening 
rest and repairing to the monastery of the Sakyan named Ghata, 
and sat at the prepared seat. Thus seated, the Bhagava addressed 
venerable Ananda thus: “Ananda, there are many places ar- 
ranged at the monastery of the Sakyan named Kalakhemaka. 
Are many bhikkhus in residence in this monastery?” Venerable 
Sir, many places have been arranged here in this monastery of 
-Sakyan named Kalakhemaka. Because it is the season for stitch- 
-ing and dyeing of our robes, many bhikkhus are residing in this 
monastery. (answered Venerable Ananda). 


Ananda, it is not fitting for a bhikkhu to delight in 
company, to enjoy company and to seek delight in company; to 
delight in community, to enjoy community and to take pleasure 


Maha Sunnata Sutta 223 


in community. Ananda, as a matter of fact, for the bhikkhu who 
delights in company, who enjoys company and who seeks 
delight in company; who delights in community, who enjoys 
community and who takes pleasure in community will have no 
reason for gaining, at will and without irksomeness and toilsome- 
ness, such happinesses as liberation from sensual pleasure, cessa- 
tion of the defilements, cessation of attachment (raga), access to 
knowledge of the Ariya Path. Ananda, that bhikkhu abides 
alone, in isolation from the community of bhikkhus. That bhikkhu 
should desire the following (beneficial) results. There is reason 
for him to gain at will and without irksomeness and toilsome- 
ness, all such happinesses as liberation from sensual pleasure, 
cessation of the defilements, cessation of attachment (raga), 
access to knowledge of the Ariya Path. 


Ananda, as a matter of fact, the bhikkhu who delights in 
company, who enjoys company and who seeks delight in com- 
pany; who delights in community, who enjoys community and 
who takes pleasure in community, will have no reason for 
abiding in desirable but temporary emancipation of the mind 
from defilements (through ripa and aripa jhanas), or for abiding 
in supramundane (lokuttara) emancipation of the mind that is 
lasting and that no defilements can destroy. Ananda, that bhikkhu 
abides alone and in isolation from the community of bhikkhus. 
That bhikkhu should desire the following (beneficial) results. 
There is no reason for him to abide in desirable but temporary 
emancipation of the mind from the defilements (through rupa 
and artipa jhanas), or to abide in supramundane (lokuttara) 
emancipation of the mind that is lasting and that no defilements 
can destroy. 


Ananda, there is no corporeal body liked by a person 
which is not subject to change, or to grief, lamentation, physical 
pain, mental distress and despair through various causes. 


187. Ananda, I have come to know through penetrative 
insight and by not bearing in mind all signs of conditioned 
phenomena like, abiding in perfection of attainment of the frui- 
tion of emptiness (sufifiata) that is visayajjhatta. Ananda, in case 
bhikkhus, bhikkunis, male devotees, female devotees, rulers, 





224 Sunnata Vagga 


ministers of rulers, holders of wrong views and their disciples, 
were to approach the Bhagava, who, like the Buddhas of old, 
abides in perfection of attainment of the fruition of emptiness 
(sunnata), I teach them and exhort them to go with mind, 
directed, inclined and bent towards Nibbana, and with freedom 
from the dhammas that are the cause of asavas. For that reason, 
Ananda, were the bhikkhu desirous of abiding in perfection of 
attainment of emptiness that is visayajjhatta, he must keep his 
mind well established, well collected, bring about concentration, 
well observed in jhana of the fine-material plane (rupavacara 
jhana) that 1s gocarajjhatta. 


188. Ananda, how shall the bhikkhu keep his mind well 
established in ripavacara jhana that is ‘termed gocarajjhatta, keep 
it well collected in the said jhana. How shall he bring about 
concentration of the mind and keep it well observed. Ananda, in 
this Teaching the bhikkhu, freed from sensual pleasure, freed 
from demeritorious dhammas ...p... abides attaining to the first 
jhana ...p... to the second jhana, the third jhana and the fourth 
jhana. Ananda thus does the bhikkhu keep his mind well 
established in rupavacara jhana that is termed gocarajjhatta, keep 
it well collected in the said jhana and act to bring about 
concentration of the mind and keep it well observed. 


That bhikkhu contemplates cessation of the five aggre- 
gates in his own person. The mind of the bhikkhu who contem- 
plates cessation of the five aggregates in his own person 1s not 
plunged into the cessation of the five aggregates, is not clear, is 
not well established and is not freely absorbed. Ananda, when 
this happens, the bhikkhu knows thus that his mind is not freely 
absorbed: “My mind that contemplates the cessation of the five 
aggregates In my Own person is not plunged into the cessation 
of the five aggregates in my own person, is not clear, is not well 
established and is not freely absorbed”. He perceives this well. 


That bhikkhu contemplates the cessation of the five ag- 
gregates in another's ...p... That bhikkhu contemplates the cessa- 
tion of the five aggregates in his own person and in another's 
..p... That bhikkhu contemplates attainment of (ardpavacara jhana) 





Maha Sunnata Sutta 225 


jhana of the immaterial plane. The mind of the bhikkhu who 
contemplates attainment of the ardpavacara jhana is not plunged 
into attainment of this jhana, is not clear, is not well established 
and is not freely absorbed. Ananda, when this happens, the 
bhikkhu knows thus that his mind is not freely absorbed. “My 
mind that contemplates attainment of the ariipavacara jhana is 
not plunged into attainment of this jhana, is not clear, is not well 
established and is not freely absorbed. He perceives well that his 
mind is not freely absorbed. 


Ananda, that bhikkhu must keep his mind well estab- 
lished, well collected, bring about concentration and well ob- 
served in the previous (basic) jhana that is gocarajjhatta which is 
the object of concentration. That bhikkhu contemplates cessation 
of the five aggregates in his own person. The mind of the 
bhikkhu who thus contemplates the five aggregates in his own 
person, knows that it is plunged into the cessation of the five 
aggregates in his own person, is clear, is well established and is 
freely absorbed. He perceives that his mind is freely absorbed. 


That bhikkhu contemplates the cessation of the five ag- 
sregates of existence in another's body ...p... That bhikkhu 
contemplates the cessation of the five aggregates of existence in 
his own person and in another’s. That bhikkhu contemplates 
attainment of aripavacara jhana. The mind of the bhikkhu who 
contemplates attainment of the aripavacara jhana is plunged into 
attainment of the said jhana, is clear, is well established and is 
freely absorbed. Ananda, when this happens, the bhikkhu knows 
thus that his mind is freely absorbed: “My mind that contem- 
plates attainment of the aripavacara jhana is plunged into attain- 
ment of the ariipavacara jhana, is clear, is well established and 
is freely absorbed”. Thus does the bhikkhu perceive well that his 
mind is freely absorbed. 


189. Ananda, suppose the mind of the bhikkhu who 
dwells in tranquillity meditation is inclined towards walking (can 
kama) meditation. After his mind is inclined thus, that bhikkhu 
does the walking meditation, reflecting: “For me who does the 





226 Sunnata Vagga 


walking meditation, let no demeritorious dhammas of covetous- 
ness and distress arise often (in me)’. Thus does the bhikkhu, 
perceive while walking. 

Ananda, suppose the mind of the bhikkhu who dwells in 
the walking meditation posture, is inclined towards standing 
meditation. After his mind is inclined thus, he does the standing 
meditation, reflecting: “For me who does the standing meditation 
thus, let no demeritorious dhammas of covetousness and distress 
arise often (in me)”. Thus does the bhikkhu, perceive while 
Standing. 


Ananda, suppose the mind of the bhikkhu who dwells in 
the standing meditation posture, is inclined towards the sitting 
meditation. After his mind is inclined thus, he does the sitting 
meditation, reflecting: “For me who does the sitting meditation, 
let no demeritorious dhammas of covetousness and distress arise 
often (in me)’. Thus does the bhikkhu, perceive while sitting. 


Ananda, suppose the mind of the bhikkhu who dwells in 
the sitting meditation posture is inclined towards lying down 
meditation. After his mind is thus inclined, he lies down reflect- 
ing: “For me who does the lying down meditation, let no 
demeritorious dhammas of covetousness and distress arise often 
(in me)’. Thus does the bhikkhu, perceive while lying down. 


Ananda, suppose the mind of the bhikkhu who dwells in 
the lying down meditation posture is inclined towards speaking. 
After his mind is thus inclined, he reflects: “Such speech is 
vulgar, is the habit (belonging to) the village folk and the 
worldlings. It is not the habit (belonging to) the noble ones. It 
is not associated with welfare. It does not conduce to weariness 
of the round of suffering, to freedom from attachment, to cessa- 
tion of round of suffering, to calmness through extinction of 
defilements, to attainment of special apperception (abhinna), to 
realization of the four Ariya truths and to the realization of 
Nibbana. What kinds of speech are these? Speech associated 
with kings, with thieves, with ministers, with armed forces, with 
calamities, with battles, with food, with drinks, with clothings, 
with beds, with flowers and unguents, with relatives, with ve- 
hicles, with villages, with market-towns and cities, with prov- 
inces, with women folk, with wine, with heroes, with streets, 





Maha Sunnata Sutta 221 


with water fronts, with the dead and the departed, with triviali- 
ties, with the universe, with oceans, with prosperity and diver- 
sity. I shall not indulge in any such speech”. Thus does the 
bhikkhu, perceive with regard to what not to speak of. 


Ananda, such kinds of speech is conducive to lessening 
of the defilements, is appropriate to freedom of the mind from 
the hindrances, is indeed conducive to weariness of the round of 
suffering, to freedom from attachment, to cessation of the round 
of suffering, to calmness through extinction of the defilements, to 
attainment of special apperception (abhififid), to knowledge of 
the four Ariya truths and to the realization of Nibbana. What 
kinds of speech are these? They are speech associated with 
wanting little, with contentment, with freedom from the hin- 
drances, with dissociation, with effort, with morality, with con- 
centration, with wisdom, with the Ariya Path and its fruition and 
with reflective knowledge. He reflects: “I shall make such speech”. 
Thus does the bhikkhu perceives with regard to what to speak. 


Ananda, suppose the mind of the person who dwells in 
such speech-making is inclined towards vitakka (initial thought). 
After his mind is thus inclined, he reflects thus: “For the 
bhikkhu, such vitakka is vulgar. It is the habit (belonging to) of 
the village-folk and the worldlings. It is not the habit of the 
noble ones. It is not associated with welfare. It does not conduce 
to weariness of the round of suffering, to freedom from attach- 
ment, to cessation of the round of suffering, to calmness through 
extinction of the defilements, to attainment of special appercep- 
tion (abhififia), to knowledge of the four Ariya truths, to the 
realization of Nibbana. What are these thoughts? Thoughts of 
sensual-pleasures, of ill will, of cruelty. I shall not harbour such 
thoughts”. Thus does the bhikkhu perceive with regard to ab- 
Staining from such thoughts. 


Ananda, such thoughts are free from blemish and condu- 
cive to liberation from the round of suffering. To the person 
who thinks of such thoughts, suffering will be exhausted. What 
are these thoughts? Such thoughts are liberation from sensual 
pleasures, non-destructive thought, non-harmful thought. The bhikkhu 





228 Sunnata Vagga 


reflects: “I shall think of such thoughts”. Thus does the bhikkhu 
perceive with regard to such thoughts. 


190. Ananda, these are the five sensual pleasures: the 
visible object cognizable by the eye-consciousness that 1s associ- 
ated with sensual attachment and enticing, has the qualities of 
being desirable, delightful, pleasing and alluring. Sound that is 
cognizable by the ear-consciousness, smell that is cognizable by 
the nose-consciousness, taste that is cognizable by the tongue- 
consciousness, physical contact that is cognizable by the body 
consciousness and that has the qualities of being desirable, 
delightful, pleasing and alluring that is associated with sensual 
attachment and is enticing. Ananda, these are the five sensual 
pleasures. 


With respect to these five sensual pleasures, the bhikkhu 
should constantly reflect in his mind thus: “Does there arise in 
my mind, repeated occasions, cause of defilement in any of these 
five sensual pleasures”. Ananda, suppose the bhikkhu who re- 
flects thus, knows, “There does arise in my mind on repeated 
occasions, the cause of defilement in any of these five sensual 
pleasures”. Ananda, this bhikkhu knows that he has not yet 
given up this attachment of sensual desire, which is the cause of 
defilement in the five sensual pleasures. Thus does the bhikkhu 
perceive non-abandonment of attachment of sensual desire. 


Again, Ananda, suppose the bhikkhu who reflects knows 
thus: “There does not arise in my mind on repeated occasion, 
the cause of defilement in any of these five sensual pleasures”. 
Ananda, this bhikkhu knows that he has given up this attach- 
ment of sensual desire which 1s the cause of defilement, in the 
five sensual pleasures. Thus does the bhikkhu perceive the 
abandonment of the attachment of sensual desire. 


191. Ananda, there are five aggregates which are the 
object of clinging. The bhikkhu should repeatedly contemplate the 
arising and passing away (of aggregates) thus: “This is the 
aggregate of corporeality, this is the arising of aggregate of 
corporeality, this 1s the passing away of aggregate of corporeal- 
ity. This is the aggregate of sensation. This is the aggregate of 





Maha Sunnata Sutta 229 


perception. This is the aggregate of volitional activities. This is 
the aggregate of consciousness, this is the arising of aggregate of 
consciousness, this is the passing away of aggregate of con- 
sciousness. The bhikkhu who repeatedly contemplates the arising 
and passing away of the five aggregates, which is the object of 
clinging, is freed from thinking of the five aggregates as his self. 
Ananda, when this bhikkhu is so freed, he knows that “I have 
got rid of thinking of these aggregates, which is the object of 
clinging as my self’. Thus does the bhikkhu perceive the 
abandonment of the five aggregates as his self. 


Ananda, this tranquility meditation and insight meditation 
already mentioned are indeed meritorious, are derived from meri- 
torious deeds, are pure, are the noblest of the mundane dhammas 
and cannot be overwhelmed by Mara. Ananda, what do you 
think of this? Expecting what advantage will cause a dismissed 
disciple, to constantly follow his teacher? (Asked the Bhagava). 
Venerable Sir, for us the beginning of the Dhamma is with the 
Bhagava, only the Bhagava can be the leader, and we have 
only the Bhagava to take refuge in. Venerable Sir, we beg of 
you. Let only the Bhagava explain the meaning of the Dhamma. 
The bhikkhus shall listen to the Dhamma, from the Bhagava, 
and shall bear it in mind. (said Ananda). 


192. Ananda, for the sake of learning the discourse in 
prose (sutta), the discourse in verse (geyya) and the discourse in 
detail (veyyakarana) the disciple should not constantly follow the 
teacher. Why so? Ananda, because that bhikkhu has for long 
listened to those Dhammas, has to bear in mind, has studied 
verbally, has repeatedly contemplated, has penetratingly per- 
ceived it, with wisdom. Ananda, such speech is conducive to 
lessening of the defilements, is appropriate to freeing the mind 
from the hindrances. It is indeed conducive to weariness of the 
round of suffering, to freedom from attachment, cessation of the 
round of suffering, to calmness through extinction of the defile- 
ments, attainment of special apperception, insight knowledge of 
the four Ariya truths, to the realization of Nibbana. What kind 
of speech is this? It is speech associated with wanting little, with 





230 Sunnata Vagga 


contentment, with freedom from the hindrances, with dissocia- 
tion, with effort, with morality, with concentration, with wisdom, 
with the Ariya Path and its fruition and with reflective knowl- 
edge. Ananda, for the sake of such speech, the disciple shauki, 
though dismissed by the teacher, constantly follow him. 


Ananda, if it happens thus, it is a danger to the teacher. 
If it happens thus, it is a danger to the disciple. If it happens 
thus, it is a danger to the noble practice. 


193. Ananda, how is it dangerous to the teacher? Ananda, 
in this world, some teacher, retreats to a quiet place, a forest, 
foot of a tree, a hill, a gully, a mountain cave, a cemetery, a 
thicket, an open plain or a heap of straw. The teacher who in 
this manner leaves companions and dwells (alone), is constantly 
approached by brahmins and householders who live in either 
market-town or countryside. When these brahmins and house- 
holders living in either a market-town or countryside constantly 
approach the teacher, he becomes delighted, becomes attached 
and becomes reverted to many possessions. Ananda, the teacher 
is the danger. Due to the danger of that teacher, the teacher 1s 
exterminated by the demeritorious dhammas which are defile- 
ments that bring about distress and suffering, resulting in subse- 
quent birth, old age and death. Ananda, such is the danger of 
the teacher. 


194. Ananda, how does the danger of the disciple arise? 
Ananda, indeed, that teacher’s disciple imitates his teacher’s 
example and retreats to a quiet place, a forest, foot of a tree, a 
hill, a gully, a mountain cave, a cemetery, a thicket, an open 
plain, or a heap of straw. The disciple who in this manner 
leaves companions and dwells (alone) is constantly approached 
by brahmins and householders who live in either the market- 
town or the countryside. When these brahmins or householders 
living either in a market-town or countryside constantly approach 
him, that teacher’s disciple becomes delighted, becomes attached, 
and becomes reverted to many possessions. Ananda, the teacher’s 
disciple is the danger. Due to the danger of the teacher’s 
disciple, the teacher’s disciple is exterminated by the demeritorious 





Maha Sunnata Sutta 231 


dhammas which are defilements that bring about distress and 
suffering, resulting in bsequent rebirth, old age and death. 
Ananda, such is the danger of the teacher’s disciple. 


195. Ananda, how does the danger of the Noble Practice 
arise? Ananda, there arises in this world the Tathagata who is 
worthy of special veneration (Araham), who truly comprehends 
all dhammas by his own intellect and insight (Sammasambuddha), 
who possesses supreme knowledge and perfect practice of moral- 
ity (Vijjacaranasampanna), who speaks only what is beneficial 
and true (Sugata), who knows all the three lokas (Lokavidt), 
who is incomparable in taming those who deserve to be tamed 
Anuttaropurisadammasarathi), who is the teacher of men and 
devas (Satthadevamanussanam), is the Enlightened One 
knowing and teaching the Four Noble Truths (Buddha) and who 
is the Most Exalted (Bhagava). That Tathagata resorts to a quiet 
place, a forest, foot of a tree, a hill, a gully, a mountain cave, 
a cemetery, a thicket, an open plain or a heap of straw, The 
Tathagata who in this manner leaves companions and dwells 
(alone) is constantly approached by brahmins and householders, 
who live in either market-town or countryside. When these 
brahmins and householders who live in market-town or country- 
side approach him, the Tathagata 1 not delighted, is not attached 
and 1s not reverted to many possessions. 


Ananda, the disciple of that Tathagata imitates the Tathagata 
and retreats to a quiet place, a forest, foot of a tree, a hill, a 
gully, a mountain cave, cemetery, a thicket, an open plain, or 
a heap of straw. The disciple of the Tathagata who in this 
manner leaves companions and dwells (alone) is constantly ap- 
proached by brahmins and householders, who live in market- 
towns or countryside. When these brahmins and householders 
who live in market-towns or countryside constantly approach 
him, that disciple of the Tathagata is delighted, is attached and 
is reverted by many possessions. Ananda, this danger is said to 
be the danger of the Noble Practice. The reputation of that 
bhikkhu is exterminated by the demeritorious dhammas which 
are defilements that bring about distress and suffering resulting in 
subsequent rebirth, old age and death. Ananda, such is the 
danger of the Noble Practice. 





232 Sunnata Vagga 


Ananda, of these dangers the danger of the Noble Prac- 
tice is attended by greater suffering, severe pain and complete 
ruin, than the dangers of the teacher and the disciple. 


196. Ananda, do practice (the Dhamma) with respect for 
me and without hostility. Practising thus, will lead to your 
welfare and happiness for a long time. 


Ananda, how do the disciples practise(the Dhamma) with 
hostility for the teacher and without respect? Ananda, in this 
Teaching, the teacher ever kindly and solicitous of his disciples’ 
welfare, exhorts them thus: “This practice will lead to your 
welfare, will lead to your happiness”. That teacher’s disciples 
(however) do not listen and obey well, do not exercise their 
minds to understand; they violate the Teaching. Ananda, thus do 
the disciples practise with hostility and without respect. 


Ananda, how do the disciples practise with respect for 
the teacher and without hostility? Ananda, the teacher, ever 
kindly and solicitous of his disciples’ welfare, exhorts them thus: 
“This practice will lead to your welfare, will lead to your 
happiness”. That teacher’s disciples listen and obey well and 
exercise their minds to understand. They do not practise violating 
the teachings. Ananda, thus do the disciples practise with 
respect for the teacher and without hostility. 


Therefore Ananda, practise with respect for me and 
without hostility. Practising without hostility will lead to your 
welfare and happiness for a long time. Ananda, I am not 
concerned about you in the manner of the potter whose clay is 
well baked or not well baked. Ananda, I will repeatedly reprove 
you and repeatedly point out your faults. By thus teaching you, 
the essence and the fruition of the Ariya Path will be firmly 
established in you. (Said the Bhagava). 


The Bhagava delivered this discourse. Venerable Ananda 
rejoiced at what the Bhagava had said. 


End of Maha Sufiata Sutta, 


the Second in this Vagga. 





3. ACCHARIYA-ABBHUTA SUTTA 
Discourse on the Marvellous and the Extraordinary 
197. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. On that occasion, the following 
coversation arose among many bhikkhus who had their alms- 
food, had left the place (of the meal) and gathered in the 
assembly-hall: “Friends! How marvellous! And, indeed, how 
extraordinary friends, is the power and greatness of the Tathagata! 
Regarding even the Buddhas of the past who had realized 
Nibbana, who had cut off the factors that prolong sanisara,' 
who had, cut off the round of existences, who had put an end 
to the round of existences, who had overcome all dukkha, the 
Tathagata could reflect and know thus: “Those Bhagavas 
belonged to such and such castes; those Bhagava were known 
by such and such names; those Bhagavas were bone into such 
and such clans; those Bhagavas were endowed with such and 
such morality; those Bhagavas were endowed with such and 
such concentration;? those Bhagavés were endowed with such 
and such wisdom (pafifid); those Bhagavas used to dwell in 
such a way (remaining in the sustained attainment of cessation of 
consciousness); those Bhagavas were endowed with such and 





1. factors that prolong sanisara: papafica: According to the Commentary 
they are tanha (craving m&na (conceit) and difthi (wrong view). 


2. concentration: In the Text the used is dhamma. But the Commentary 
explains it as both mundane and supramundane concentration. 


234 Sunnata Vagga 


such kinds of emancipation (vimutti)’ °”’ When this was said, the 
Venerable Ananda said to those bhikkhus thus: “Friends the 
Tathagata are marvellous and they are endowed with marvellous 
phenomena. Friends, the Tathagatas are extraordinary and they 
are endowed with extraordinary phenomena.” This was the 
unfinished conversation of those bhikkhus. 


198. Then, in the evening the Bhagava rose from his 
solitary retreat, approached the assembly-hall and took the seat 
prepared for him. After taking the seat the Bhagava asked the 
bhikkhus: “Bhikkhus, what are you talking about now as you 
are assembled here? What is the subject of your unfinished 
conversation?” Venerable Sir, the conversation which we were 
heavy in the assembly-hall where we have gathered after having 
had our alms-food and left the place (of the meal) is this: 
‘Friends! How marvellous! And, indeed, how extraordinary, 
friends, is the power and greatness of the Tathagata! Regarding 
even the Buddhas of the past who had realized Nibbana, who 
had cut off the factors that prolong samsara, who had cut off the 
round of existences, who had put an end to the round of 
existences, who had overcome all dukkha, the Tathagata could 
reflect and know thus: “Those Bhagavas belonged to such and 
such castes; were known by such and such names; were born 
into such and such clans; were endowed with such and such 


3. There are five kinds of vimutti (emancipation): 


(1) Vikkhambhana vimutti: freedom from the defilements for a long 
time due to the attainment of samapatti (sustained mental absorp 
-tion); 

(i1) Tadanga vimutti: momentary freedom from the view and belief that 
conditioned phenomena are permanent, pleasant,- etc., this freedom 
is achieved while contemplating their inpermanent, insecure and 
soulless nature; 


(iii) Samuccheda vimutti: freedom brought about by the uprooting of 
defilements on attainment of the four maggas. 


(iv) Pafipassaddhi vimutti: freedom from defilements brought about by 
the four Fruitions following the attainment of maggas. 


(v) Nissarana vimutti: freedom from defilements brought about by the 
realization of Nibbana. 


Acchariya-abbhuta Sutta 235 


morality; were endowed with such and such window; used to 
dwell in such a way (remaining in the sustained attainment of 
cessation of consciousness); were endowed with such and such 
tinds of emancipation.’ Venerable Sir, when this was said, the 
Venerable Ananda said to us thus: ‘Friends, the Tathagatas are 
marvellous and they are endowed with marvellous phenomena. 
Friends, the Tathagatas are extraordinary and they are endowed 
with extraordinary phenomena.’ This, Venerable Sir, was our 
unfinished conversation before the Bhagava came in.” 


199. Thereupon, the Bhagavad said to the Venerable 
Ananda: “If that be so, Ananda, let the marvellous and extraor- 
dinary phenomena of the Tathagata be made evident to the 
fullest extent.” 

“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, the Bodhisatta was born in the 
Tusita deva realm, mindful and fully aware.’ In fact, Venerable 
Sir, the Bodhisatta was born in the Tusita deva realm, mindful 
and fully aware. Venerable Sir, I bear this in mind as a 
marvellous and extraordinary phenomenon concerning the Bhagava. 
(1) 

“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, the Bodhisatta lived in the Tusita 
deva realm, mindful and fully aware.’ In fact, Venerable Sir, the 
Bodhisatta lived in the Tusita deva realm, mindful and fully 
aware. Venerable Sir, I bear this in mind as a marvellous and 
extraordinary phenomenon concerning the Bhagava.” (2) 


200. “Venerable Sir, I have heard and received this from 
the Bhagavad himself: ‘Ananda, the Bodhisatta lived his full life- 
span in the Tusita deva realm. In fact, Venerable Sir, the 
Bodhisatta lived his full lifespan in the Tusita deva realm. 
Venerable Sir, I bear this in mind as a marvellous and extraor- 
dinary phenomenon concerning the Bhagava. (3) 


“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, the Bodhisatta passed away in the 
Tusita deva realm and was conceived in his mother’s womb, 
mindful and fully aware.’ In fact, Venerable Sir, the Bodhisatta 
passed away in the Tusita deva realm and was conceived in his 
mother’s womb, mindful and fully aware. Venerable Sir, I bear 





236 Sunnata Vagga 


this in mind as a marvellous and extraordinary phenomenon 
concerning the Bhagava. (4) 


201. “Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘When the Bodhisatta was conceived in his 
mother’s womb after passing away in the Tusita deva realm, 
there appeared an illimitable indiant light surpassing the radiance 
of the devas, in this world of devas, maras and brahmas, and in 
the human world comprising samanas, brahmanas, rulers and 
men. This illimitable radiant light, which appeared in the world, 
and which surpassed the radiance of the devas also appeared in 
the lokantara nether regions which are great voids between 
worlds, abysses of space, pitch dark and totally lacking in 
visibility where even the powerful and majestic sun and moon 
cannot spread their light. And the beings in those lokantara 
nether regions saw one another by this light and came to know 
(thus): “O Friends! There are also other beings existing here!” 
Also the ten thousand universes trembled, quaked and shook 
violently as this illimitable radiant light surpassing the radiance of 
the devas, appeared in the world! In fact, Venerable Sir, 
...p...Wenerable Sir, I bear this in mind as a marvellous and 
extraordinary phenomenon concerning the Bhagava.”(5) 


202. Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘Ananda, when the Bodhisatta was con- 
ceived in his mother’s womb, four devas* came to guard the 
four quarters, in order that no one, whether human or non- 
human, shall harm the Bodhisatta or his mother.’ In fact, Ven- 
erable Sir, ...p... Venerable Sir, I bear this 1n mind as a marvel- 


lous and extraordinary phenomenon concerning the Bhagava.” (6) 


203. “Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘Ananda, when the Bodhisatta was con- 
ceived in his mother’s womb, the Bodhisatta’s mother observed 
moral precepts on her own. She abstained from taking of life, 
abstained from taking what was not given, abstained from sexual 
misconduct, abstained from false speech and abstained from 


4. four devas: The four chief devas of the lowest of the six deva realms 
(Catumaharajika devas). (The Commentary) 





Acchariya-abbhuta Sutta 237 


taking intoxicants.’ In fact, Venerable Sir, ...p... Venerable Sir, I 
bear this in mind as a marvellous and extraordinary phenomenon 
concerning the Bhagava.” (7) 


“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, when the Bodhisatta was conceived 
in his mother’s womb, there did not arise in the Bodhisatta’s 
mother any thought associated with sensual desire for any man. 
Also, no man could approach the Bodhisatta’s mother with 
sensual desire.’ In fact, Venerable Sir, ...p...Wenerable Sir, I 
bear this in mind as a marvellous and extraordinary phenomenon 
concerning the Bhagava.” (8) 


“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, when the Bodhisatta was conceived 
in his mother’s womb, the Bodhisatta’s mother received the five 
kinds of sense-pleasures” in abundance.Fully endowed with these 
five kinds of sense-pleasures, she lived in pleasant satisfaction’. 
In fact, Venerable Sir, ...p...Venerable Sir, I bear this in mind 
as a marvellous and extraordinary phenomenon concerning the 
Bhagava.” (9) | 


204. “Venerable Sir, | have heard and received this from 
the Bhagava himself: ‘Ananda, when the Bodhisatta was con- 
ceived in his mother’s womb, no ailment arose in the Bodhisatta’s 
mother. The Bodhisatta’s mother was not subject to bodily 
fatigue and she was at ease. The Bodhisatta’s mother could see 
the Bodhisatta in her womb, complete with all the limbs, great 
and samll, and perfect in all the sense-organs. Ananda, take the 
example of a Veluriya gem, brilliant, genuine, eight-faceted, 
well-cut, which is threaded with a dark-blue, or yellow, or red, 
or white, or light-yellow string. A man with normal vision 
placing it on his palm, might reflect thus: “This gem 1s brilliant, 
genuine, eight-faceted and well-cut. It is threaded with a dark- 
blue, or yellow, red, or white, or light-yellow string.” Ananda, 
in the same way, when the Bodhisatta was conceived in his 


5. the five kinds of sense-pleasure: This refers to the pleasure derived 
from the many valuable presents and gifts received from neighbouring 
rulers while Queen Maya was pregnant with the Bodhisatta. 





238 Sunnata Vagga 


mother’s womb, no ailment arose in the Bodhisatta’s mother. 
The Boddhisatta’s mother was not subject to bodily fatigue and 
she was at ease. The Boddhisatta’s mother could see the Boddhisatta 
in her womb, complete with all the limbs, great and small, and 
perfect in all the sense-organs.’ In fact, Venerable Sir, 
...p...Wenerable Sir, I bear this in mind as a marvellous and 
extraordinary phenomenon concerning the Bhagava.” (10) 


205. “Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘Ananda, seven days after the the Bodhisatta 
was born, the Boddhasatta’s mother died and was reborn in the 
Tusita deva realm.’ In fact, Venerable Sir, ...p...Venerable Sir, 
I bear this 1n mind as a marvellous and extraordinary phenom- 
enon concerning the Bhagava.” (11) 


“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, other women might give birth after 
carrying the foetus for nine or ten months. The Bodhisatta’s 
mother did not give birth to the Bodhisatta in this way. She 
gave birth to the Boddhisatta only after carrying a full ten 
months.’ In fact, Venerable Sir, ...p...Venerable Sir, I bear this 
in mind as a marvellous and extraordinary phenomenon concern- 
ing the Bhagava.” (12) 


Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, the Bodhisatta’s mother did not give 
birth to the Bodhisatta while sitting or lying as in the case of 
other women.She gave birth to the Boddhisatta while standing.’ 
In fact, Venerable Sir, ...p...Wenerable Sir, I bear this in mind 
as a marvellous and extraordinary phenomenon concerning the 
Bhagava.” (13) 


“Vencrable Sir, I have heard and received this from the 
Bhagava himself: “When the Boddhisatta was delivered from his 
mother’s womb, the devas® received him first. Human beings 
received him later.’ In fact, Venerable Sir, ...p...Wenerable Sir, 
I bear this in mind as a marvellous and extraordinary phenom- 
enon concerning the Bhagava.” (14) 


6. According to the Commentary, the devas here are those brahmas of the 
Suddhavasa Brahma realm who are arahats (khinasavasuddhavasabrahmas) 


Acchariya-abbhuta Sutta 239 


206. “Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘Ananda, when the Bodhisatta was deliv- 
ered from his mother’s womb, he did not touch the ground. Four 
devas’ received him and put him before the mother, saying: O 
Queen, rejoice! A mighty and majestic son has been born to 
you!’ In fact, Venerable Sir, ...p...Venerable Sir, I bear this in 
mind as a marvellous and extraordinary phenomenon concerning 
the Bhagava.” (15) 


“Venerable Sir, | have heard and received this from the 
Bhagava himself: ‘Ananda, when the Bodhisatta was delivered 
from his mother’s womb, he came forth perfectly clean. He was 
delivered without being smeared with any watery matter, nor 
with mucus, nor with blood, nor with any impurities. He was 
perfectly clean. Ananda, take the example of a precious gem 
placed on cloth made in Kasi. The gem is not soiled by the 
Kasi cloth, nor 1s the Kasi cloth soiled by the gem. Why is it 
so? It is because both are clean. Ananda, in the same way, 
when the Boddhisatta was delivered from his mother’s womb, he 
came forth perfectly clean. He was delivered without being 
smeared with any watery matter, nor with mucus, nor with 
blood, nor with any impurities. He was perfectly clean’. In fact, 
Venerable Sir, ...p...Venerable Sir, I bear this in mind as a 
marvellous and extraordinary phenomenon concerning the Bhagava.” 
(16) 


‘Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, when the Bodhisatta was delivered 
from the mother’s womb, two streams of water appeared in the 
sky. One was cold and the other was warm. Both the Bodhisatta 
and his mother were washed with these streams of water.’ In 
fact, Venerable Sir, ...p...Venerable Sir, I bear this in mind as 
a marvellous and extraordinary phenomenon concerning the 
Bhagava.” (17) 


207. ‘““Venerable Sir, I have heard and received this from 
the Bhagava himself: ‘Ananda, soon after his birth, the Bodhisatta 
stood with even feet on the ground, faced northwards and 
walked seven steps. With a white umbrella over him, he looked 


7. four devas: The four Catumaharajika devas. (The Commentary) 





240 Sunnata Vagga 


in all directions and bodily proclaimed thus: “I am the loftiest in 
the world! I am the greatest in the world! I am the noblest in 
the world! This is the last existence for me! There is no more 
rebirth for me.” In fact, Venerable Sir, ...p...Wenerable Sir, |] 
bear this in mind as a marvellous and extraordinary phenomenon 
concerning the Bhagava.” (18) 


“Venerable Sir, I have heard and received this from the 
Bhagava himself: ‘Ananda, when the Bodhisatta was delivered 
from the mother’s womb, there appeared an illimitable radiant 
light surpassing the radiance of the devas, in this world of devas, 
maras and brahmas and in the human world comprising samanas, 
bramanas, rulers and men. This illimitable radiant light which 
appeared in the world and which surpassed the radiance of the 
devas, also appeared in the lokantara nether regions which are 
great voids between worlds, abysses of space, pitch dark and 
totally lacking in visibility where even the powerful and majestic 
sun and moon cannot spread their light. And the beings in 
those lokantara nether regions saw one another by this light and 
came to know (thus): “O friends! There are also other beings 
existing here!” Also the ten thousand universes trembled, quaked 
and shook violently as this illimitable radiant light, surpassing the 
radiance of the devas, appeared in the world.’ In fact, Venerable 
Sir, ...p... Venerable Sir, I bear this in mind as a marvellous and 
extraordinary phenomenon concerning the Bhagava.” (19) 


208. Ananda, that being so, also bear in mind what I am 
going to say aS a marvellous and extraordinary phenomenon 
concerning the Tathagata. In this Teaching, Ananda, the Tathagata 
clearly knows the arising, ...p... of perceptions. The Tathagata 
clearly knows the arising, the (momentary) manifestation, and the 
cessation of initial thoughts (vitakkas).° Ananda, also bear this 
in mind as a marvellous and extraordinary phenomenon concern 
ing Tathagata. 


8. What is meant here that the Buddha is always mindful of the arising, 
the momentary manifestation and the cessation of all conditioned 
phenomena together with their characteristics, namely, impermanence 
(anicca), unsatisfactoriness (dukkha) and soullessness (anatta). 





Acchariya-abbhuta Sutta 241 


“In fact, Venerable Sir, the Bhagava clearly knows the 
arising, the (momentary) manifestation, and the cessation of 
sensations. The Bhagava clearly knows the arising .....of percep- 
tions. The Bhagava clearly knows the arising, the (momentary) 
manifestaion, and the cessation of initial thoughts. Venerable Sir, 
] bear this in mind as a marvellous and extraordinary phenom- 
enon concerning the Bhagava.” (20) 


The Venerable Ananda spoke these words. The Teacher 
was pleased. Delighted, those bhikkhus also rejoiced 1n what the 
Venerable Ananda had said. 


End of the Acchariya-abbhuta Sutta, 
the third in this Vagga. 


4. BAKULA SUTTA 


Discourse Concerning Bakula 


209. Thus have [| heard: 


Once the Venerable Bakula was staying in Rajagaha at 
the monastery of the Bamboo Grove where black squirrels were 
fed. On that occasion, the naked ascetic Kassapa who had been 
a friend of the Venerable Bakula in the latter’s lay life came to 
the Venerable Bakula and exchanged greetings with him. After 
bringing to an end the courteous and amiable greetings he sat in 
a suitable place and said to the Venerable Bakula thus: 


“Friend Bakula, for how long you been a bhikkhu?”’ 
Friend, I have been a bhikkhu for eighty years. 


“friend Bakula, during these eighty years, how many 
times have you indulged in sexual union?” 


Friend Kassapa, you should not have put the question to 
me thus: ‘Friend Bakula, during these eighty years, how many 
times have you indulged in sexual union?’ Friend Kassapa, you 
should have put the question to me only in this way, ‘Friend 
Bakula, during these eighty years, how many times has con- 
sciousness concerning sense-pleasures arisen in you? 


210. Friend, throughout the eighty years of bhikkhuhood, 
I was not aware that any consciousness concerning sense-plea- 
sures (Kama safifia) has arisen in me. “The fact that the Vener- 
able Bakula was not aware of the arising of any consciousness 
conceming sense-pleasures throught the eighty years of bhikkhuhood 





Bakula Sutta 243 


is noted by uses a marvellous and extraordinary phenomenon 
relating to the Venerable Bakula!” (1) 


Friend, throughout the eighty years of bhikkhuhood, | 
was not aware that any consciousness concerning ill will (byapada 
sanina)...p...any consciousness concerning cruelty (vihimsa sanna) 
was arisen in me. “The fact that the Venerable Bakula was not 
aware of the arising of any perception of cruelty throughtout the 
eighty years of bhikkhuhood is noted by us as a marvellous and 
extraordinary phenomenon relating to the Venerable Bakula.” (2-3) 


Friend, throughout the eighty years of bhikkhuhood, | 
was not aware that any sensual thought (kamavitakka) has arisen 
in me. “The fact that the Venerable Bakula was not aware of 
the arising of any sensual thought throughout the eighty years of 
bhikkhuhood is noted by us as a marvellous and extracrdinary 
phenomenon relating to the Venerable Bakula.”(4) 


Friend, throughout the eighty years of bhikkhuhood, I 
was not aware that any destructive thought (byapada vitakka)...p... 
any harmful thought (vihimsa vittaka) has arisen in me. “The 
fact that the Venerable Bakula was not aware of the arising of 
any harmful thought througout the eighty years of bhikkhuhood 
is noted by us a marvellous and extraordinary phenomenon 
relating to the Venerable Bakula.’’(5-6) 


211. Friend, throughout the eighty years of bhikkhuhood, 
I was not aware of having attachment to any robe offered by a 
householder. ““The fact that the Venerable Bakula was not aware 
of having attachment to any robe offered by a householder, 
throughout the eighty years of bhikkhuhood is noted by us a 
marvellous and extraordinary phenomenon relating to the Vener- 
able Bakula.’’(7) 


Friend, throughout the eighty years of bhikkhuhood, I 
as not aware of having cut robe-material with a knife* “The 


The fact that ...relating to the Venerable Bakula: This remark con- 
cerning the marvellous and extraordinary phenomenon of the Vener- 
able Bakula and the similar ones appearing in the following paragra- 
phs were made by the bhikkhus participating in the synod. 


The Venerable Bakula having a large following was well provided 
with ready-made robes. He did not have to personally cut or sew or 
dye robe-material as other bhikkhus had to in those deva. 





244 Sunnata Vagga 


fact that the Venerable Bakula was not aware of having cut 
robe-material with a knife throughout the eighty years of 
bhikkhuhood is noted by us a marvellous and extraordinary 
phenomenon relating to the Venerable Bakula.’(8) 


Friend, throughout the eighty years of bhikkhuhood, | 
was not aware of having sewn a robe with a needle ...p... I 
was not aware of having dyed a robe ...p...] was not aware of 
having sewn a kathina-robe ...p.... was aware of having in- 
volved in the making of robes of companion-bhikkhus ...p...] 
was not aware of having taken delight in an invitation ...p...1 
was not aware that the thought ‘It would be well if someone 
were to invite me’ ever arose in me...p...I was not aware of 
having sat in a house ...p...] was not aware of having partaken 
alms-food in a house ...p...1 was not aware of having looked at 
a woman noticing her characteristics and behaviour ...p...I was 
not aware of having delivered a discourse to a woman, even a 
stanza of four lines ...p...1 was not aware of having gone near 
a bhikkhunis’ retreat ...p... I was not aware of having delivered 
a discourse to a bhikkhuni...p...1 was not aware of having 
delivered a discourse to a probationer-bhikkhuni...p...I was not 
aware of having delivered a discourse to a female novice...p...I] 
was not aware of having initiated anyone into the Order as a 
novice ...p...1 was not aware of having undertaken the full 
admission of anyone into the Order as a bhikkhu ...p...] was 
not aware of having given any instruction (to any member of the 
Order) ...p...[ was not aware of having made a novice serve 
me ...p...f was not aware of having bathed in a bath-house...p... 
I was not aware of bathed with bath-powder...p... I was not 
having made companion-bhikkhus massage my body ...p...I was 
not aware of having been ill even for the duration taken to draw 
a drop of milk ...p...[ was not aware of having had to take 
even a bit of herbal medicine ...p...I was not aware of having 
learned on a support...p...[ was not aware of having made a 
bed. “The fact that the Venerable Bakula was not aware of 
having made a bed through the eighty years of bhikkhuhood 1s 
noted by us as a marvellous and extraordinary phenomenon 
relating to the Venerable Bakula.”(9-33) 





Bakula Sutta 245 


Friend throughout the eighty years of bhikkhuhood. I was 
not aware of having taken up residence for rains-retreat near a 
village “The fact that the Venerable Bakula was not aware to 
having taken up residance for rains-retreat near a village is 
noted by us a marvellous and extraordinary phenomenon relat- 
ing to the Venerable Bakula’.(34) 


Friend, after partaking of alms-food from the people only 
for seven days as a person not yet free from defilements, 
knowledge of Arahatta Fruition arose in me on the eighth day. 
“The fact that after partaking of alms-food from the people only 
for seven days as a person not yet free from defilements, 
knowledge of Arahatta Fruition arose in the Venerable Bakula 
on the eighth day is noted by us a marvellous and extraordinary 
phenomenon relating to the Venerable Bakula.”(35) 


212. “Friend Bakula, may I receive initiation and admis- 
sion into the Order as a bhikkhu under this Teaching.” The 
naked ascetic Kassapa was initiated into the Order and subse- 
quently admitted fully as a bhikkhu under this Teaching. Not 
long after he had become a bhikkhu, the Venerable kassapa, 
remaining alone and secluded, vigilant and zealous, inclining his 
mind (to Nibbana), realized by himself through abhinna, special 
apperception, here and now, the fruits of the noblest and the 
most supreme Arahattaphala, the goal of the Practice of Purity, 
for the sake of which men of good family rightly go forth 
household life into homelessness. He knew: ‘Rebirth is no more; 
the Noble Practice has been accomplished; what is to be done 
(for Magga-Insight) has been done; there is nothing more to do 
(to attain magga).’ And the Venerable Kassapa became one 
among the arahats. 

Thereafter on a certain occasion, the Venerable Bakula 
holding his key went from one monastery to another and an- 
nounced thus: “Revered Ones, come forth! Revered Ones, come 
forth! Today, I shall realize parinibbana!” “The fact that the 
Venerable Bakula holding his key went from one monastery to 
another and announced thus: ‘Revered ones, come forth! Re- 
vered ones, come forth! Today, I shall realize parinibbana!’ is 





246 Sunnata Vagga 


noted by us as a marvellous and extraordinary phenomenon 
relating to the Venerable Bakula.”(36) 


The Venerable Bakula realized parinibbana sitting in the 
midst of the gathering of bhikkhus.’ “The fact that the Venerable 
Bakula realized parinibbana sitting in the midst of the gathering 
of bhikkhus is noted by us a marvellous and extraordinary 
phenomenon relating to the Venerable Bakula.” (37) 


End of the Bakula Sutta, 
the fourth in this Vagga. 





3. The Venerable Bakula realized parinibbana by meditating on the 
element of heat (tejodhatu) causing flames to arise from his body. 
The flames consumed his body leaving only the relics (dhatus). 


5. DANTABHUMI SUTTA 
Discourse on State of Tameness 


213. Thus have I heard: 


Once the Bhagava was staying in Veluvana monastery in 
Rajagaha, where black squirrels were fed and fostered. At that 
time a Samanera by the name of Aciravata was living in a 
monastery built for the purpose of meditation. At the same time 
Jayasena, son of King Bimbisara, went strolling for exercise and 
got to where Samanera Aciravata was and exchanged glad 
greetings with him. After exchanging glad and memorable words 
of greeting, he spoke as follows to the Samanera Aciravata: 


“Oh! Aggivessana, I have heard it said that in this 
Teaching, the bhikkhu who diligently dwells in mindfulness and 
with mind directed towards Nibbana, acquires tranquillity of 
mind and attainment of jhana’”. Prince, it 1s so. Prince, it is so. 
In this Teaching, the bhikkhu who diligently dwells 1n mindful- 
ness and with mind directed towards Nibbana, acquires tranquil- 
lity of mind and attainment of jhana. “Revered Aggivessana, I 
beg of you to teach the Dhamma as heard by you and learnt by 
you”. Prince, I am not able to teach you the Dhamma as heard 
by me and learnt by me. Even if I were able to teach you the 
Dhamma as heard by me and learnt by me, if you are not able 
to understand its meaning, I will only be fatigued physically and 
distressed mentally’. (Said the Samanera) 


“Revered Aggivessana, please teach me the Dhamma as 
heard and learnt by you. I may be able to understand the 
meaning of the Dhamma taught by the Revered Aggivessana. 
“Prince, I will teach you the Dhamma as I have heard and learnt 
it. If you understand the meaning of the Dhamma taught by me, 
well and good. If you do not, leave it at that. Do not ask me 
again as to what you do not understand’. “Revered Aggivessana, 
please teach me the Dhamma as you have heard and learnt it. If 





248 Sunnata Vagga 


I understand the meaning of the Dhamma taught by the Revered 
Aggivessana, it will be well and good. If I do not understand 
the meaning of the Dhamma taught by the Revered Aggivessana, 
I will leave it at that and will not ask you.” 


214. Thereupon, the Samanera Aciravata taught Prince 
Jayasena the Dhamma as heard and learnt by him. Thereupon, 
Prince Jayasena said to Samanera Aciravata thus: “Oh! Aggivessana 
the bhikkhu who diligently dwells in mindfulness and with mind 
directed towards Nibbana, acquires tranquillity of mind and 
attains to jhana. This is not possible and cannot be so”. After 
saying so to SAamanera Aciravata, Prince Jayasena rose from his 
place and departed. 


The Samanera Aciravata, soon after the departure of 
Prince Jayasena, approached to where the Bhagava was, made 
his obeisance, seated himself in a suitable place, and reported to 
the Bhagava, his dialogue with Prince Jayasena. Thereupon, the 
Bhagava said thus to Samanera Aciravata: “Aggivessana, one 
who 1s liberated from sensual pleasures knows, sees, experiences 
and realizes the Dhamma of one pointedness of mind. Therefore 
how can a person like Prince Jayasena who living as he is in 
the midst of sensual pleasures, indulging as he is in sensual 
pleasures, assailed and bitten as he is by sensual thoughts, 
scorched as he is by the heat of sensual defilements, striving 
after and seeking as he is the sensual pleasures, how can he 
come to know, see, experience and realize the Dhamma of one 
pointedness of mind. There is no such possibility. 


215. For example, Aggivessana, there are two elephants 
or two horses or two bulls that have been well disciplined and 
tamed. There are two elephants or two horses or two bulls that 
have not been so well disciplined and tamed. Aggivessana, what 
do you think of this? Will it not be that the two elephants, the 
two horses or the two bulls that have been well disciplined and 
tamed will be tame in their behaviour and will achieve a state of 
tameness. (Asked the Bhagava). Yes, Venerable Sir, they will so 
achieve. (Replied the Samanera Aciravata). 





Dantabhumi Sutta 249 


Will the two elephants or the two horses or the two bulls 
that have not been well disciplined and tamed, remain undisci- 
plined and untamed. Will they achieve a state of tame behaviour, 
remaining untamed, can they achieve tameness.(Asked the Bhagava). 
Venerable Sir, it is not fitting that they will so achieve. (Replied 
the Samanera Aciravata). 


Aggivessana, one who is liberated from sensual pleasures 
knows, sees, experiences, and realizes the Dhamma of one 
pointedness of mind. Therefore, how can a person like Prince 
ayasena, who living as he is in the midst of sensual pleasures, 
indulges as he is in sensual pleasures, assailed and bitten as he 
is by sensual thoughts, scorched as he is by the heat of sensual 
defilements, striving after and seeking as he is the sensual 
pleasures, how can he come to know, see experience and realize 
the Dharnma of one pointedness of mind. 


216. For example, Aggivessana, there is a mountain not 
far from a village or a market-town. Two frends left that village 
or market-town and, linking hands, approached that mountain. 
(Ine friend remained at the foot of the mountain while the other 
climbed to the top of the mountain. The friend remaining at the 
foot of the mountain asked the friend on top of the mountain: 
‘Friend, what do you see from the top of the mountain?” The 
friend on top of the mountain replied: “From the top of the 
mountain I see a delightful park, a delightful forest, a delightful 
stretch of land and a delightful lake’. 


The friend at the foot of the mountain said: “It is not so 
and it cannot be so, that from the top of the mountain, you see 
a delightful park, a delightful forest, a delightful stretch of land, 
and a delightful lake’. The friend on the top of the mountain 
descended to the foot of the mountain, took the arm of this 
friend and took him up the mountain, rested him for a little 
while and asked: “Friend, what do you see from the top of the 
mountain?” 


The friend who has_ reached the top of the mountain 
replied: “From the top of the mountain, I see a delightful park, 
a delightful forest, a delightful stretch of land and a delightful 


250 Sunnata Vagga 


lake”. Thereupon the friend who had already been on the top of 
the mountain said: “Just now, I heard you to say: ‘Friend, it is 
not so and cannot be so, that from the top of the mountain you 
see a delightful park, a delightful forest, a delightful stretch of 
land and a delightful lake’, but now I heard you to say: ‘From 
the top of the mountain I see a delightful park, a delightful 
forest, a delightful stretch of land and a delightful lake”. The 
friend who had climbed to the top of the mountain said: “Friend, 
what you said is true. As a matter of fact, because the huge 
mountain had obstructed (my view), I did not see the park, the 
forest, the stretch of land and the lake that I (could) have seen. 


Aggivessana, because of the mass of ignorance which is 
a vastly greater obstruction than the mountain, which is a 
hindrance, a veil, and a complete veil for Prince Jayasena who 
lives in the midst of sensual pleasures, who indulges in sensual 
pleasures, who is assailed and bitten by sensual thoughts, who is 
scorched by the heat of sensual defilements, striving after and 
seeking as he is the sensual pleasures, how can he come to 
know, see, experience and realize the Dhamma of one-pointed- 
ness of mind. 


Aggivessana, if you can make these two examples plain 
to Prince Jayasena, he will come to respect you. Respecting you, 
he will come to show signs of respect for you, which will be no 
wonder. (Said the Bhagava). Venerable Sir, how can these two 
examples which were an object of repeated and unheard of 
wonder to Prince Jayasena, shine in my mind as they have 
shone in the Bhagava’s mind. (spoke Aggivessana). 


217. Aggivessana, for example, the ruler born in the 
ruling class, anointed on the head, said to the elephant catcher: 
“Come elephant trainer, mount the tamed royal elephant and go 
into the herd of elephants. When you see a wild elephant of the 
jungle, tie him to the neck of the royal elephant”. Aggivessana, 
listening and attending to the words of the ruler and saying, “Be 
it so, Your Majesty”, the elephant trainer mounted the tame royal 
elephant and went into the herd of elephants. Seeing a wild 
elephant of the jungle, he tied it to the neck of the royal 





Dantabhumi Sutta 251 


lephant. The tame royal elephant led the wild elephant of the 
ungle to the open plain. Aggivessana, in this manner did the 
vild elephant of the jungle get to the open plain. Aggivessana, 
he wild elephants of the jungle delights in the company of the 
ierd. The elephant trainer then respectfully reported to the ruler: 
“Your Majesty, the wild elephant of the jungle has arrived at the 
ypen plain”. 


Aggivessana, the ruler then said to the elephant trainer. 
“Come, you elephant trainer, train the wild elephant of the 
.ungle so as to suppress its jungle habits, so as to suppress its 
ormenting thoughts, so as to suppress its pain, fatigue and 
listress of the jungle, so as to take much delight in the village 
and to establish it in habits that are to the liking of the people”. 


Aggivessana, attending to the words of the ruler and 
saying: “Be it so, Your Majesty,” the elephant trainer drove a 
toig stake into the ground and tied the neck of the wild elephant 
(of the jungle to the stake, so as to suppress its jungle habits, so 
‘as to Suppress its tormenting thoughts, so as to suppress the pain, 
fatigue and distress of the jungle, so as to take much delight 
near the village and to establish it in habits that are to the liking 
of the people. | 


The elephant trainer spoke to the wild elephant of the 
jungle in words that are blameless, in words that are pleasing to 
the ear, in words that are pleasant, in words that are affectionate, 
in words that are polite, in words that are to the liking and 
regard of the many. Aggivessana, thereupon, the wild elephant 
of the jungle is inclined to listen, does listen and pays attention 
to the elephant trainer, who speaks in words that are blameless, 
in words that are pleasing to the ear, in words that are pleasant, 
in words that are affectionate, in words that are polite, in words 
that are to the liking and regard of the many. Going one Step 
further, the elephant trainer constantly feeds the wild elephant of 
the jungle with fodder and gives it water to drink. 


Aggivessana, the wild elephant of the jungle then takes 
the fodder and water. The elephant trainer then reflects thus: 
“Will the wild elephant of the jungle live now”. The elephant 





252 Sunfiata Vagga 


trainer then trains the wild elephant of the jungle one step more 
saying: “Oh, elephant take it. Oh elephant, drop it”. Aggivessana, 
the wild elephant of the jungle comes to obey the command of 
the elephant trainer to take and to drop. The elephant obeys 
every command and behaves accordingly. The elephant trainer 
then trains the wild elephant of the jungle one step more by 
commanding: “Oh, elephant move forward, Oh elephant move 
backwards”. Aggivessana, then the wild elephant of the jungle 
obeys the command of the elephant trainer to advance and to 
retreat. The elephant obeys every command and behaves accord- 
ingly. The elephant trainer then trains the wild elephant of the 
jungle one step more by commanding: “Oh, elephant stand, Oh 
elephant sit”. 


Aggivessana, the wild elephant of the jungle obeys the 
command of the elephant trainer to stand and to sit. The 
elephant obeys every command and acts accordingly. The el- 
ephant trainer then trains the wild elephant of the jungle one step 
more to remain still. He ties a big plank to the trunk of the 
elephant. A man armed with a goad sits on the elephant’s neck 
and other men armed with lances standing around. The elephant 
trainer armed with a goad fitted with a long handle, then stands 
right in front of the elephant. When thus trained to remain still, 
the wild elephant of the jungle does not move its forelegs or its 
hindlegs, the forepart of its body or the hindpart of its body, its 
head or its ears, its tusks or its tail or its trunk. That wild 
elephant of the jungle can then tolerate being pierced with a 
spear or being struck with a sword, being hit by an arrow or a 
feathered arrow. It can tolerate the noise of a big drum, of a 
high sounding drum, of a flute, of a conch shell, of a smaller 
drum and of an echo. Having been divested of all the faults of 
deceit and craftiness and having discarded restrictions, the el- 
ephant is now worthy of a ruler and fit for a ruler’s service, and 
has achieved the status of a ruler’s equipage. 


218. Aggivessana, similarly to this example, the Bhagava 
has appeared in this world, the Bhagava who is worthy of 
special veneration, who truly comprehends all the Dhammas by 
his own intellect and insight, who possesses supreme knowledge 





Dantabhumi Sutta 253 


and perfect practice of morality, speaks only what is beneficial 
and true, who knows all the three lokas, is incomparable in 
taming those who deserve to be tamed, who is the teacher of 
devas and men, who is the Enlightened One knowing and 
teaching the Four Ariya Truths and who he is the Most Exalted. 
Through perfect wisdom that Bhagava realizes the nature of the 
universe with its devas, maras and brahmas and also the entire 
world of beings, together with its devas, brahmas, kings and 
men, and knowing it by himself through sabbafifutafana he 
expounds on it. That Bhagava proclaims the Dhamma that 1s 
excellent at the beginning, excellent ai the middle and excellent 
at the end, with richness in meaning and words. He makes clear 
the completeness and purity of the Noble Practice. That Dhamma 
is listened to by householders, the sons of householders and by 
members of other castes. One who hears the Dhamma comes to 
have faith in the Tathagata. The one who develops to have this 
faith considers thus: “Confined is the life of a householder, it is 
a path laden with dust(of defilement). A Samana’s life is like an 
Open plain. Difficult it is for a laymen to pursue the Noble 
Practice 1n all its fullness, in all its purity, like a polished conch. 
INow, it were better for me to shave off my hair and beard, don 
the bark-dyed robe, renounce hearth and home and become a 
recluse, leading the homeless life.” 


Afterwards, he gives up his wealth, great or small, leav- 
ing his relatives, be they few or be they many, shaves off his 
hair and beard, dons the bark-dyed robe, renounces hearth and 
home, and becomes a recluse, leading the homeless life. 


Aggivessana, devas and human beings are attached to the 
five sense pleasures. To such a person, the Bhagava goes one 
step further and exhorts thus: “Come bhikkhu, let yourself be 
endowed with morality; dwell, observing the Patimokkha-sami 
vara-sila; dwell, perfect in practice and resort to suitable places; 
dwell, contemplating danger even in the slightest faults; practise, 
observing the precepts well’. 





254 Sunnata Vagga 


Aggivessana, at a certain time, the noble disciple comes 
to be endowed with morality, observes the Patimokkha-samvara- 
sila, is perfect in practice and resorts to suitable places, contem- 
plates the danger even in the slightest faults, practises observing 
the precepts well. For that person, the Bhagava goes one step 
further and exhorts thus: “Come bhikkhu, guard the doors of 
sense faculties. Whenever you see a visible object with the eye, 
do not take in its characteristics (male or femele) ...p... (expand 
similarly to the relevant text in Ganakamoggallana Sutta). 


219. That person dwells, contemplating repeatedly the 
ageregate of corporeality, dispelling the five hindrances that soil 
the mind and diminish wisdom, putting forth effort that burns the 
defilements, possessed of clear comprehension and mindfulness 
and eradicating covetousness and distress in the five khandas. He 
dwells repeatedly contemplating sensation (vedana) ...p... con- 
sciousness (mind) ...p... He keeps his mind steadfastly on the 
dhamma, with diligence, comprehension and mindfulness and 
eradicating covetousness and distress in the five khandas. 


Aggivessana, just like the elephant trainer driving a big 
stake into the ground and tying the neck of the wild elephant of 
the jungle close to the stake, so as to suppress its jungle habits, 
SO aS to Suppress its tormenting thoughts, so as to suppress the 
pain, fatigue and distress of the jungle, so as to take much 
delight near the village, and to establish it in habits that are to 
the liking of the people. Aggivessana, similarly to this example, 
the Ariya disciple, in order to suppress the habits depending on 
the house of sensual pleasures, to suppress tormenting thoughts 
depending on the house of sensual pleasures, to suppress the 
pain, fatigue and distress depending on the house of sensual 
pleasures, to attain to the eightfold Ariya Path and to realize 
Nibbana, he should tie his mind to the four foundations of 
mindfulness. 


220. Going one step further, the Bhagava exhorts that 
person thus: “Come bhikkhu, dwell repeatedly contemplating the 
aggregate of corporeality, have no thoughts associated with 
Sensual pleasures ... dwell repeatedly contemplating the aggregate 





Dantabhumi Sutta 255 


of sensation ... the aggregate of consciousness ... and the dhamma. 
Have no thoughts associated with sensual pleasures”. That per- 
son having got rid of vitakka and vicadra, achieves and remains 
in the second jhana, with internal tranquillity, with enhancement 
of One Pointedness of Concentration, devoid of vitakka and 
vicara, but with piti and sukha born of concentration, attains to 
the second jhana... third jhana...fourth jhana and abides therein. 


When the concentrated mind has thus become purified, 
pellucid, unblemished, undefiled, malleable, pliable, firm and 
imperturbable, that bhikkhu directs and inclines his mind to 
knowledge of the past (Pubbenivasanussati fiana). He recollects 
many and varied existences of the past. What does he recollect? 
“ither one existence or two existences ...p... in this way he 
recollects many and varied past existences together with their 
characteristics and related facts (names and clans). 


221. When the concentrated mind has thus become pun- 
fied, pellucid, unblemished, undefiled, malleable, pliable, firm 
and unperturbable, that bhikkhu directs and inclines his mind to 
knowledge of the passing away and arising of beings (cutupapata 
nana). That bhikkhu with the divine power of sight, which is 
extremely clear, surpassing the sight of man, and like that of the 
devas (Dibbacakkhu nana) sees beings in the process of passing 
away and also of arising, inferior or superior beings, beautiful or 
ugly beings, with good or bad destinations ...p... he knows 
beings arising according to their own kamma actions. 


When the concentrated mind has thus become purified, 
pellucid, unblemished, undefiled, malleable, pliable, firm and 
imperturbable, that bhikkhu directs and inclines his mind to the 
knowledge of the extinction of moral intoxicants (Asavakkhaya 
nana). That bhikkhu truly understands dukkha as it really is, the 
cause of dukkha as it really is, the cessation of dukkha as it 
really is and the way leading to the cessation of dukkkha as it 
really is. He also truly understands the asavas as they really are, 
he cause of asavas as they really are, the cessation of asavas as 
hey really are and the way leading to the cessation of asavas as 


256 Sunnata Vagga 


they really are. The mind of the bhikkhu who thus knows and 
thus sees is liberated from the moral intoxicants of sensual 
pleasures and sensual realms (kamasava), the moral intoxicant of 
hankering after better existence (bhavasava) and the moral intoxi- | 
cants of ignorance (of the Four Ariya Truths-Avijjasava). When 
thus liberated, the knowledge of liberation arises. He knows that 
rebirth is no more, that he has lived the Life of Purity, that what 
he has to do has been done and that he has nothing more to do. 


That bhikkhu can endure heat and cold, hunger and 
thirst, contact with gadflies, flies, mosquitoes, wind, sun-heat, 
snakes, scorpions and lice. He can also endure speech that 1s 1ll- 
spoken and that is demeritorious. He can also endure severe, 
cruel, excruciatingly sharp, disagreeable, unpleasant, deadly and 
painful sensations which arise in the body. He 1s free from all 
kinds of attachment, hatred and bewilderment and has renounced 
the evil of oppression. He is worthy of receiving offering 
brought even from afar, of receiving offering specially set aside | 
for guests, of receiving offerings donated for well-being in the: 
next existence, worthy of receiving obeisance with joined palms | 
raised to the forehead. He 1s like an incomparable fertile field for 
all to sow the seeds of merit. 


222. Aggivessana, suppose the ruler’s big elephant dies . 
without having been tamed and made obedient. If it dies thus, it. 
must be said to have died untamed. Aggivessana, if the ruler’s 
middle elephant ... Aggivessana, if the ruler’s small elephant 
were to die without being tamed and made obedient, it must be 
said to have died untamed. 


Aggivessana, similarly to this example, if the senior bhikkhu 
who is a maha-thera were to die without having exhausted the 
asavas, he must be said to have died untamed. Aggivessana, if 
the bhikkhu of middling status ... if the bhikkhu of junior status 
were to die without having exhausted the asavas, he must be 
said to have died untamed. 





Dantabhum Sutta 25/7 


Aggivessana, if the ruler’s big elephant were to die after 
having been tamed and made obedient, it must be said to have 
died tamed. Aggivessana, if the ruler’s middle elephant... 
Aggivessana, if the ruler’s small elephant were to die after 
having been tamed and made obedient it must be said to have 
died tamed. 


Aggivessana, similarly to this example, if the senior bhikkhu 
who is a maha-thera were to die after having exhausted the 
asavas, he must be said to have died tamed. Aggivessana, if a 
bhikkhu of middling status ... if the bhikkhu of junior status 
were to die after having exhausted the asavas, he must be said 
to have died tamed. (Thus said the Bhagava). 


The Bhagava delivered this discourse. The Samanera 
called Aciravata rejoiced at what the Bhagava had said. 


End of Dantabhtim: Sutta, 
the Fifth in this Vagga. 


6. BHUMIJA SUTTA 


Discourse to Bhumija 
223. Thus have I heard: 


Once the Bhagava was staying at Veluvana monastery in 
Rajagaha, where the black squirrels were fed and fostered. At 
that time, one morning, Venerable Bhtimya re-robed himself, 
took his alms bowl and great robe, repaired to the mansion of 
Prince Jayasena and sat on the prepared place. Prince Jayasena 
then came to where Venerable Bhimija was and exchanged 
amiable and memorable greetings with the latter. After exchang- 
ing greetings he sat in a suitable place. He then spoke to 
Venerable Bhiimija as follows: “Venerable Bhumija, there is no 
benefit in aspiring to and undertaking the Noble Practice. There 
is no benefit in not aspiring to and undertaking the Noble 
Practice. There is no benefit in aspiring to and not aspiring to, 
but undertaking the Noble Practice. There is no benefit in either 
not aspiring or not, not aspiring to, but undertaking the Noble 
Practice... there are samanas and brahmanas who are in the 
habit of saying so and who hold such views. In this matter, 
what is the view of the Bhagavad, who 1s the teacher of Bhima 
and what does the Bhagava say?” (Asked Prince Jayasena). 


Prince, I have not heard such speech from the Bhagava 
himself, neither have I learnt it from the Bhagavad himself. If the 
Bhagava had given a reply, it stands to reason that he would 
have replied thus: “There is no benefit in aspiring to, and 
undertaking the Noble Practice improperly. There is no effect in 
not aspiring to, but undertaking the Noble Practice improperly. 
Whether aspiring to or not aspiring to, there is no effect in 
undertaking the Noble Practice improperly. Neither aspiring to 
nor not, not aspiring to, there is no effect in undertaking the 
Noble Practice improperly. If there is aspiring to and proper 





Bhumia Sutta 259 


bearing in mind, there is effect if the Noble Practice is under- 
taken properly. If there is no aspiring to, there is effect if the 
Noble Practice is undertaken properly. Whether there is aspiring 
to or not aspiring to, there is effect if the Noble Practice is 
undertaken properly. If there is neither aspiring to nor not, not 
aspiring to, effect accrues by undertaking the Noble Practice 


properly. 


Prince, I have not heard such speech from the Bhagava 
himself or learnt it from the Bhagava himself. If the Bhagava 
had given a reply, it stands to reason that he would have replied 
thus: “If the Bhagava who is the teacher of Venerable Bhimija 
had such a view and had spoken thus, he, who is the teacher of 
Venerable Bhimija, would be hitting the head of all samanas 
and brahmanas.” (Said Venerable Bhumija). Prince Jayasena 
then served Venerable Bhima with his own meal. 


224. Venerable Bhimija had his meal, left and repaired 
to where the Bhagava was, made a respectful obeisance, sat at 
a suitable place and addressed the Bhagava thus: “Venerable sir, 
this morning after rerobing myself and taking my alms bowl and 
great robe, I repaired to the mansion of Prince Jayasena and sat 
in a place that had been prepared. At that time, Prince Jayasena 
came to where I was and exchanged amiable and memorable 
sreetings with me. After exchanging greetings with me, he sat at 
a Suitable place and spoke to me as follows: “Venerable Bhtmyyja, 
there is no benefit in aspiring to and undertaking the Noble 
Practice ...p... There 1s no effect either, in neither aspiring to nor 
not, not aspiring to, but undertaking the Noble Practice. There 
are some samanas and brahmanas who are in the habit of saying 
so and who hold such views. In this matter, what view does the 
Bhagava who is the teacher of Venerable Bhumija hold, and 
what does he say?” (Thus asked Prince Jayasena). 


Venerable Sir, on being asked thus, I replied to Prince 
Jayasena as follows: “Prince, I have not heard such: speech from 
the Bhagava himself neither have I learnt it from the Bhagava 
himself. If the Bhagava had given a reply, it stands to reason 
that he would have replied thus: “There is no effect in aspiring 


260 Sunnata Vagga 


to and undertaking the Noble Practice improperly. Whether 
aspiring to or not aspiring to, there is no effect in undertaking 
the Noble Practice improperly. Neither aspiring to nor not aspir- 
ing to, there is no effect in undertaking the Noble Practice 
improperly. If there is aspiring to and proper bearing in mind, 
there is effect if the Noble Practice is undertaken properly ...p.... 
If there is neither aspiring to nor not, not aspiring to, effect 
accrues by undertaking the Noble Practice properly. Prince, | 
have not heard such speech from the Bhagava himself or learnt 
it from the Bhagava himself. If the Bhagava had given a reply, 
it stands to reason that he would have replied thus”. (said 
Bhimija). 

If the Bhagava who is the teacher of Venerable Bhumija 
had such a view and had spoken thus, he who is the teacher of 
Venerable Bhtmija would be hitting the head of all samanas 
and brahmanas. Venerable Sir, have I who was questioned and 
who replied thus, spoken what the Bhagava had taught? Have I 
misrepresented the Bhagava by saying something that 1s false.., 
Did I reply in conformity with the Dhamma? Would there be 
criticism by repeating what was said (anuvada) and saying 
according to a certain Dhamma (vada). 


Bhtimia, indeed, you who were thus questioned and 
who replied thus, spoke the words that I taught. You did not 
misrepresented me with saying something false. You replied in 
conformity with the Dhamma. There would be no criticism by 
repeating what was said and saying according to a certain 
Dhamma. Bhumija, no effect would accrue to all samanas and 
brahmanas even if they aspired to and undertook the Noble 
practice, if they had wrong views, if they had wrong thoughts, 
if they spoke wrong speech, if they were engaged in wrong 
actions, if they were leading wrong livelihood, if they were 
making wrong effort, 1f they were engaged in wrong mindful- 
ness, 1f they had wrong concentration. Neither would any effect 
accrue to them by undertaking the Noble practice without aspir- 
ing to it, or by undertaking the Noble Practice with or without 
aspiring to it, or by undertaking the Noble Practice neither by 
aspiring nor by not, not aspiring to it. What is the reason? 
Bhtimija, because by undertaking so, no effect could reasonably 
accrue by it. 


Bhumija Sutta 261 


225. For example, Bhimija, a man who wants oil, who 
is in search of oil, who goes around searching for oil, pours 
sand into a mortar, goes on sprinkling water and grinding in the 
mortar. Though he aspires so, he should not get oil. Not aspiring 
he pours sand into a mortar and goes sprinkling water and 
pounding the sand in the mortar. Though he does so, he should 
not get oil. Either aspiring to or not aspiring he pours sand into 
amortar and goes on sprinkling water and pounding the sand in 
the mortar. Though he does so, he should not get oil. Neither 
aspiring to nor not, not aspiring he pours sand into a mortar and 
goes on sprinkling water and pounding the sand in the mortar. 
Though he does so, he should not get oil. What is the reason? 
Bhimija, by doing so, he cannot in reason obtain oil. 


Bhima, similarly to this example, no result would ac- 
crue to all samanas and brahmanas even if they aspired to and 
undertook the Noble Practice if they had wrong views, if they 
had wrong thoughts, if they spoke wrong speech, if they were 
engaged in wrong actions, if they were leading wrong liveli- 
hoods, if they were making wrong effort, if they were engaged 
in wrong mindfulness, if they had wrong concentration. Neither 
would any result accrue to them by undertaking the Noble 
Practice without aspiring to it, or by undertaking the Noble 
Practice with or without aspiring to it, or by undertaking the 
Noble Practice neither by aspiring to it nor by not, not aspiring 
to it. What is the reason? Bhimija, because by doing so, they 
could not in reason acquire any result. 


For example, Bhimija, a man who wants milk, who is in 
search of milk, who goes around searching for milk, milks a 
cow with a calf, from the cow’s horn. Aspiring to and milking 
a cow with a calf from the cow’s horn, he should get no milk. 
Without aspiring to ...p... with or without aspiring to ...p... 
neither aspiring to nor not, not aspiring to, he should get no milk 
by milking a cow with a calf from the cow’s horn. What is the 
reason? Bhumija, because by doing so, he cannot in reason 
obtain any milk. 


Bhimija, similarly to this example, no effect would ac- 
crue to all samanas and brahmanas even if they aspired to and 





262 Sunnata Vagega 


undertook the Noble practice, if they had wrong views. ...p... if 
they had wrong concentration. Without aspiring to ...p... with or 
without aspiring to ...p... neither by aspiring to nor by not, not 
aspiring to, no effect would accrue by undertaking the Noble 
Practice. What is the reason? Bhumija, because by undertaking 
the Noble Practice, they cannot in reason obtain any effect. 


226. For example, Bhumija, a man who wants butter, 
who is in search of butter, who goes around searching for butter, 
pours water into a pot and stirs with a ladle. Aspiring to and 
pouring water into a pot and stirring with a ladle, he should get 
no butter. Without aspiring to ...p... with or without aspiring to 
..p... neither aspiring to nor not, not aspiring to, he pours water 
into a pot and stirs with a ladle, but he should get no butter. 
What is the reason? Bhiimija, because by doing so, the man 
cannot in reason obtain any butter. 


Bhimija, similarly to this example, no result would ac- 
crue to all samanas and brahmanas even if they aspired to and 
undertook the Noble Practice, if they had wrong views ...p... if 
they had wrong concentration, without aspiring to ...p... with or 
without aspiring to ...p... neither by aspiring to nor not, not 
aspiring to, no result would accrue to them even if they under- 
took the Noble Practice. What is the reason? Bhumiya, because 
by doing so they cannot in reason obtain any result. 


For example, Bhumija, a man who wants fire, who is in 
search of fire, who goes around searching for fire, takes a wet 
firewood with sap to a kindling block of wood and rubs it 
against the kindling block of wood. Aspiring to and rubbing the 
firewood against the kindling block, he should get no fire. 
Without aspiring to ...p... with or without aspiring to ...p... 
neither by aspiring to nor not, not aspiring to and by taking a 
wet firewood with sap to a kindling block of wood and rubbing 
the firewood against the kindlirg block of wood, he should get 
no fire. What 1s the reason? Bhtmiyja, because by doing so, the 
man cannot in reason obtain any fire. 


Bhtimya, similarly to this example, no result would ac- 
crue to all samanas and brahmanas, even if they aspired to and 


Bhumija Sutta 263 


undertook the Noble Practice, if they had wrong views ...p... if 
they had wrong concentration. Without aspiring to ...p... with or 
without aspiring to ...p... neither by aspiring to nor by not, not 
aspiring to, no result would accrue to them even if they under- 
took the Noble Practice. What is the reason? Bhimija, because 
any doing so, they cannot obtain any result. 


Bhimiya, for those samanas and brahmanas who had 
right views, right thoughts, nght speech, mght action, night 
ivelihood, right effort, mnght mindfulness and nght concentration, 
result would accrue if they aspired to and undertook the Noble 
Practice. Result would accrue to them even if they did not aspire 
to, but undertook the Noble Practice. Whether they aspired to or 
not result would accrue to them if they undertook the Noble 
Practice. Neither by aspiring to nor by not, not aspiring to, 
result would accrue to them if they undertook the Noble Prac- 
tice. What is the reason? Bhimija, because by doing so, they 
cannot in reason obtain any result. 


227. For example, Bhtiimija, a man who wants oil, who 
is in search of oil, who goes around searching for oil, pours 
sesamum seeds into a mortar, goes on sprinkling water over the 
sesamum seeds and pounding the sesamum seeds in the mortar. 
Aspiring to, he pours sesamum seeds into a mortar and goes on 
pounding the sesamum seeds in the mortar . He should thereby 
get oil. Without aspiring to ...p... with or without aspiring to 
..p... neither aspiring to nor not, not aspiring to, he pours 
sesamum seeds into a mortar and goes on sprinkling water over 
the sesamum seeds and pounding them in the mortar. He should 
thereby get oil. What is the reason? Bhima, because by doing 
so, the man can in reason obtain oil. 


Bhimija, similarly to this example, result would accrue to 
those samanas and brahmanas who aspire to and undertake the 
Noble Practice, if they had right views...p...1f they had right 
concentration. Whether aspiring to or not aspiring to ...p... nel- 
ther aspiring to nor not, not aspiring to, the result would accrue 
if they undertook the Noble Practice. What is the reason’? 
Bhimija, because by doing so they can in reason obtain results. 


264 Sunnata Vagga 


For example Bhimija, a man who wants milk, who 1s in 
search of milk, who goes around searching for milk, milks a 
cow with a calf, from the udder. Aspiring to, he milks the cow 
with a calf from the udder. He should thereby obtain milk. 
Without aspiring to ...p... with or without aspiring to, neither 
aspiring to nor not, not aspiring to, he milks the cow with a calf 
from the udder. He should thereby obtain milk. What is the 
reason? Bhtimija, because by doing so, the man can in reason 
obtain milk. 


Bhimija, similarly to this example result would accrue to 
those samanas and brahmanas who aspires to and undertakes the 
Noble Practice if they had right views ...p... if they had right 
concentration. Without aspiring to ...p... whether aspiring to or 
not ...p... neither aspiring to nor not, not aspiring to, the result 
should accrue to them if they undertook the Noble Practice. 
What is the reason? Bhimija, because by doing so they can in 
reason obtain results. 


228. Bhimija, for example a man who wants butter, who 
is in search of butter, who goes around searching for butter, 
pours curd into a pot and stirs it with a ladle. By aspiring to, 
pouring curd into a pot and stirring it with a ladle, he should 
obtain butter. Without aspiring to, with or without aspiring to, 
and neither aspiring to nor not, not aspiring to, he should obtain 
butter if he were to pour curd into a pot and Stir it with a ladle. 
What is the reason? Bhumija, because by doing so the man can 
in reason obtain butter. 


Bhumyja, similarly to this example, result would accrue to 
those samanas and brahmanas who aspires to and undertake the 
Noble Practice if they had right views ...p... they had nght 
concentration. Without aspiring to ...p... with or without aspiring 
to’...p... neither aspiring to nor not, not aspiring to, the result 
should accrue to them if they undertook the Noble Practice. 
What is the reason? Bhtimija because by doing so, they can in 
reason obtain result. 


Bhumija Sutta 265 


Bhtmija, for example, a man who wants fire, who is in 
search of fire, who goes around searching for fire, takes a dry 
sapless firewood to the kindling block of wood and rubs it 
against the kindling block of wood. Aspiring to ...p... without 
aspiring to ...p... both aspiring to and not aspiring to, ...p... 
neither aspiring to nor not, not aspiring to, he takes a dry sapless 
firewood to a kindling block of wood and rubs it against the 
kindling block of wood. He should thereby obtain fire. What is 
the reason? Bhima, because by doing so, the man can in 
reason obtain fire. 


Bhimya, similarly to this example, the result should 
accrue to these samanas and brahmanas by aspiring to and 
undertaking the Noble Practice, if they had right views ...p... if 
they had right concentration, the result should accrue to them if 
they undertook the Noble Practice. Not aspiring to, both aspiring 
to and not aspiring to, the result should accrue to them if they 
undertook the Noble Practice. Neither aspiring to nor not, not 
aspiring the result should accrue to them if they undertook the 
Noble Practice. What is the reason? Bhumija, because by doing 
so they can obtain the result. 


Bhima, if you can make these four examples evident to 
Prince Jayasena, he will come to respect you. Respecting you he 
will come to show signs of respect to you, which is no wonder. 
(Said the Bhagava). Venerable Sir, how can these four examples 
which are an object of repeated and unheard of wonder, shine 
in my mind as they have shone in the Bhagava’s mind. (Spoke 
Bhamyyja). 

The Bhagava delivered this discourse. Bhumiya rejoiced 
at what the Bhagava had said. 


End of Bhumya Sutta, 
the Sixth in this Vagga. 


7. ANURUDDHA SUTTA 
Discourse by Anuruddha 


229. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. At that time the carpenter Paficakan 
ga spoke to a man thus: “Come here, man. Go to where 
Revered Anuruddha is pay obeisance to him with your head at 
his feet and say to him, ‘Revered Sir, the carpenter Pancakanga 
makes his obeisance with his head at the feet of the Revered 
Anuruddha’. Invite four bhikkhus including Revered Anuruddha 
to accept alms meal offered by carpenter Pancakanga. Also tell 
Revered Anuruddha to come early. The carpenter Paficakanga is 
rather busy with his duties towards royalty, he is rather busy”. 
(Said Pancakanga). 


Replying to the carpenter “Very well, Sir, that man went 
to where Revered Anuruddha was, made his obeisance, sat at a 
a suitable place and respectfully addressed Revered Anuruddha 
thus: “Revered Sir, the carpenter Pafcakanga makes his obei- 
sance with his head at your feet and invites four bhikkhus 
including your Revered Self to an alms meal offered by carpen- 
ter Pancakanga the next day. Revered Sir, it is desired that Your 
revered Self come early as the carpenter Paficakanga is rather 
busy with his duties towards royalty; he is rather busy”. (Said 
the man). Revered Anuruddha accepted the invitation by remain- 
ing silent. 


230. When the night had passed and it was morning, 
Revered Anuruddha rerobed himself, took his alms bowl and 
great robe, repaired to the house of the carpenter Paficakanga 
and took the seat prepared for him. The carpenter Paficakanga 
then personally attended Revered Anuruddha with choice food 
and eatables of both hard and soft kinds till Revered Anuruddha 





Anuruddha Sutta 267 


caused him to stop signifying he had had enough. After Revered 
Anuruddha had finished his meal and had removed his hand 
from the alms bowl, the carpenter Paficakanga took a lower seat 
and sat down on one side. He then addressed Revered Anuruddha 
thus: “Revered Sir, at times senior bhikkhus who are mahatheras 
came to me and said: “Householder, you must develop un- 
bounded liberation of mind (Appamana Ceto-vimutti). Some 
other senior bhikkhus who are mahatheras said: “Householder, 
you must develop sublime liberation of mind (Mahaggata Ceto- 
vimutti). Revered Sir, are unbounded liberation of mind and 
sublime liberation of mind different in meaning as well as in 
words? Or are they the same in meaning but different in 
words?”’. (Said Pafcakan ga) 


Householder, in this matter, try and clarify for yourself. 
The true answer will emerge from your thoughts. Revered Sir, I 
think that unbounded liberation of mind and sublime liberation of 
mind are the same in meaning but they differ only in words.(Said 
Pancakanga). Householder, unbounded liberation of mind and 
sublime liberation of mind, these dhammas are different both in 
meaning and in words. Householder, that they are thus different 
in meaning and in words should be known in this way. 


Householder, what is Appamana Ceto-vimutti? Ho5use- 
holder, in this Teaching the bhikkhu abides radiating a certain 
locality with a mind associated with loving-kindness. Similarly, 
he abides radiating in two, three, four localities with a mind 
associated with loving-kindness. In this way, radiating all beings 
of the animate world, above and below, around and in all 
directions, like himself, he remains radiating the feeling of loving 
-kindness which is extensive and lofty, boundless, withcut en- 
mity, and without anxiety. He radiates a certain locality with <« 
mind associated with compassion, sympathy and equanimity, first 
in one direction, then in the second direction, in the third 
direction, in the fourth direction with a mind associated with 
equanimity. In this way, radiating all beings of the animate 
world, above and below, around and in all directions, he remains 
radiating the feeling of loving-kindness which is like himself, 


268 Sunnata Vagga 


boundless, without enmity and without anxiety.Householder, such 
abiding is called Appamana Cetovimuttt. 


231. Householder, what is Mahaggata Cetovimutti? House- 
holder, in this Teaching, the bhikkhu abides, radiating and 
bearing in mind a locality about the size of the foot of a tree as 
Mahaggata jhana. Householder, such abiding is called Mahaggata 
cetovimuttl. 


Householder, in this Teaching, the bhikkhu abides, radi- 
ating and bearing in mind two or three localities about the size 
of the foot of a tree as Mahaggata jhana. Householder, such 
abiding is called Mahaggata Cetovimutti. 


Householder, in this Teaching, the bhikkhu abides radiat- 
ing and bearing in mind a locality of a village as ‘the Mahaggata 
jhana’. Householder, such abiding is also called Mahaggata 
Cetovimutti. 


Householder, in this Teaching, the bhikkhu abides, radi- 
ating and bearing in mind a whole country as ‘the Mahaggata 
jhana’. Householder, such abiding is also called Mahaggata 
Cetovimutti. 


Householder, in this Teaching the bhikkhu abides, radiat- 
ing and bearing in mind two or three whole countries as ‘the 
Mahaggata jhana’ Such abiding is also called Mahaggata Ceto- 
vimuttl. 


Householder, in this Teaching the bhikkhu abides radiat- 
ing and bearing in mind as much of the earth as is bounded by 
the great ocean as ‘the Mahaggata jhana’. Householder, such 
abiding is also called Mahaggata Cetovimutti. Householder, that 
they are thus in meaning and in words should be known in this 
way. 


232. Householder, existence (Bhava) arises in four ways. 
What are the four? Householder, in this Teaching, some abide 
radiating and bearing in mind “limited radiance”. Such a person 
after death and dissolution of the body, 1s reborn in the company 
of Brahmas of limited radiance. 


Anuruddha Sutta 269 


Householder, in this Teaching some abide, radiating and 
bearing in mind “unbounded radiance”. Such a person after 
death and dissolution of the body is reborn in the company of 
Brahmas of unbounded radiance. 


Householder, in this Teaching some abide radiating and 
bearing in mind “soiled radiance”. Such a person after death and 
dissolution of the body is reborn in the company of Brahmas 
with soiled radiance. 


Householder in this Teaching some abide radiating and 
bearing in mind “totally pure radiance”. Such a person after 
death and dissolution of the body is reborn in the company of 
Brahmas of totally pure radiance . Householder, these are the 
four ways in which existence arises. 


Householder, on a certain occasion, certain devas as- 
semble together in harmony. When thus assembled together in 
harmony, their appearances evidently vary but in their radiances. 
These occasions do occur. 


Householder, for example, a man brings several oil-lamps 
into a house. On being brought into the house thus, these oil- 
lamps vary as to their flames but not as to their radiances, 
Householder, similarly to this example, on a certain occasion 
certain devas assemble together in harmony. When thus as- 
sembled together in harmony, these devas vary as to their 
appearances but not as to their radiances. These occasions do 
occur. 


Householder on a certain occasion, certain devas depart 
from their assembly. On so departing, these devas vary both as 
to their appearances and as to their radiances. These occasions 
do occur. 


Householder the man brings out of the house several oil- 
lamps, On being brought out of the house thus, these oil-lumps 
vary both as to their flames and as to their radiances. House- 
holder, on a certain occasion, the devas depart from their assem- 
bly. On so departing, these devas vary both as to their appear- 
ances and as to their radiances. These occasions do occur. 


210 Sunnata Vagga 


Householder, it does not occur to the devas thus: “Our 
radiances are permanent, stable and eternal’. As a matter of fact, 
certain devas live only in certain places and they delight only in 
those places. 


Householder, for example, it does not occur thus to the 
flies carried in a basket with a pole: “This place of ours is 
permanent, stable and eternal.” As a matter of fact, certain flies 
live only in certain places and they delight only in those places. 


Householder, similarly to this example, it does not occur 
thus to the devas: “Our radiances are permanent, stable and 
eternal”. As a matter of fact, certain devas live in certain places 
and delight in those places. (said Anuruddha). 


233. On this being said, Revered Sabhiya of the Kaccana 
clan asked the following of Revered Anuruddha: “Revered 
Anuruddha, may I request this of you? I have this further 
question to ask in this matter. Revered Sir, certain devas have 
radiances. Do all devas have limited radiance or do certain devas 
in this assembly of devas have unbounded radiance?”’. My 
Revered Kaccana, because of their arising in that existence, 
among all these devas, there are certain devas with limited 
radiance and there are certain devas with unbounded radiance. 
(said Anuruddha). 


Revered Anuruddha, for some reason there are certain 
devas with limited radiance and certain other devas of un- 
bounded radiance. What is the cause and what is the reason? 
(asked Kaccana). 


Revered Kaccana, if this is so, I shall in this matter put 
a counter question to you. You may answer as you like. My 
Revered Kaccfana, what do you think of this? A certain bhikkhu 
abides radiating and bearing in mind a locality about the size of 
a foot of a tree as’ ‘Mahaggata jhana’ The bhikkhu abides 
radiating and bearing in mind two or three localities the size of 
a foot of a tree as ‘Mahaggata jhana’. Of these two develop- 
ments of the mind, which development of the mind 1s especially 
the Mahaggata jhana. (Asked Anuruddha). Revered. sir, the 
bhikkhu abides radiating and bearing in mind two or three 





Anuruddha Sutta 27/1 


localities the size of the foot of a tree as ‘the Mahaggata jhana’ 
Of these two developments of the mind, this is especially ‘the 
Mahaggata jhana’ (Answered Kaccdna). 


Revered Kaccana, what do you think of this, that I am 
going to say? A certain bhikkhu abides, radiating and bearing in 
mind two or three localities the size of the foot of a tree as 
‘Mahaggata jhana’. A certain bhikkhu abides radiating and bear- 
ing in mind a village as ‘Mahaggata jhana’. Of these two 
developments of the mind which development of the mind is 
specially Mahaggata jhana, (Asked Anuruddha). Revered Sir, the 
bhikkhu abides radiating and bearing in mind a village as ‘the 
Mahaggata jhana’. Of these two developments of the mind, this 
especially is the Mahaggata jhana (Answered Kaccana). 


Revered Kaccana, what do you think of this, that I am 
going to say? A certain bhikkhu abides radiating and bearing in 
mind a village as ‘the Mahaggata jhana’. A certain bhikkhu 
abides, radiating and bearing in mind two or three villages as 
‘the Mahaggata jhana’. Of these two developments of the mind, 
which development of the mind is especially the Mahaggata 
jhana? (Asked Anuruddha). Revered sir, the bhikkhu abides 
radiating and bearing in mind two or three villages as ‘the 
Mahaggata jhana’. Of these two developments of the mind, this 
especially is the Mahaggata jhana (Answered Kaccana). 


Revered Kaccana, what do you think of this, that I am 
going to say? A certain bhikkhu abides, radiating and bearing in 
mind ‘the Mahaggata jhana’. A certain bhikkhu abides radiating 
and bearing in mind, a countries as ‘the Mahaggata jhana’. Of 
these two developments of the mind, which development of the 
mind is especially ‘the Mahaggata jhana?’ (Asked Anuruddha). 
Revered sir, a certain bhikkhu abides, radiating and bearing in 
mind, a country as ‘the Mahaggata jhana. Of these two devel- 
opments of the mind is especially ‘the Mahaggata jhana.’ (An- 
swered kaccana). 


Revered Kaccana, what do you think of this, that I am 
going to say? A certain bhikkhu abides, radiating and bearing in 
mind a country as ‘the Mahaggata jhana’. A certain bhikkhu 





272 Sunnata Vagga 


abides radiating and bearing in mind, two or three countries as 
‘the Mahaggata jhana’. Of these two developments of the mind, 
which development of the mind is especially ‘the Mahaggata 
jhana?’ (Asked Anuruddha). Revered sir, a certain bhikkhu 
abides, radiating and bearing in mind, two or three countries as 
‘the Mahaggata jhana.’ Of these two development of the mind 
this especially is ‘the Mahaggata jhana.’ (Answered Kaccana). 


Revered Kaccana, what do you think of this, that I am 
going to say? A certain bhikkhu abides radiating and bearing in 
mind two or three countries as ‘the Mahaggata jhana’. A certain 
bhikkhu abides radiating and bearing in mind, two or three 
countries as ‘the Mahaggata jhana’. Of these two developments 
of the mind, which development of the mind is especially ‘the 
Mahaggata jhana?’ (Asked Anuruddha). Revered Sir, a certain 
bhikkhu abides, radiating and bearing in mind as much of the 
earth as is bounded by the great ocean as ‘the Mahaggata 
jhana’. Of these two developments of the mind this especially 
is ‘the Mahaggata jhana’. (Answered Kaccana). 


Revered Kaccana, for a certain reason, in an assembly of 
devas, there are certain devas of limited radiance while there are 
certain devas of unbounded radiance. The reason that has been 
Stated,is the reason. The cause that has been stated, is the cause. 


234. Revered Anuruddha, I beg this of you? I have this 
further question to ask in this matter. ‘Revered Sir, certain devas 
have radiance. Do all these devas have radiance that 1s soiled or 
are there certain devas with radiance that is totally pure? (Asked 
Kaccana). 


Revered Kaccana, due to the reason for their uprising in 
this existence, some devas have radiance that is soiled while 
Other devas have radiance that is totally pure. (Said Anuruddha). 


Revered Anuruddha, for a certain reason, in an assembly 
of devas, certain devas have radiance that is soiled while other 
devas have radiance that is totally pure. What is the reason, what 
is the cause? (Asked Kaccana). 


Anuruddha Sutta 213 


Revered Kaccana, in that case, I will give you an 
example. In this world for example, some wise men know the 
meaning of words that are spoken. For example, my Revered 
Kaccana the oil of a lighted oil-lamp is impure, so also is the 
wick, because of the impurity of the oil and the wick, the lamp 
glows dimly. Similarly to this, certain bhikkhus in this Teaching 
abides radiating and bearing in mind a ‘soiled light’. For that 
bhikkhu there is no calming down of wickedness of the body; 
sloth and torpor have also not been uprooted; distraction of the 
mind and remorse have not been removed properly. That bhikkhu, 
because wickedness of the body has not ceased, because sloth 
and torpor have not been uprooted and because distraction of the 
mind and remorse have not been removed properly, after death 
and dissolution of the body is reborn in the company of Brahmas 
with soiled light, just like the flame of the lamp that glows 
dimly. 


Revered Kaccana, for example, the oil of the lighted oil- 
lamp is pure, so 1s the wick, because of the purity of the oil and 
the wick, that lamp shines brightly. Revered Kaccana, similarly 
to this example, some bhikkhus in this teaching abide, radiating 
and bearing in mind ‘a totally pure light’. For that bhikkhu, 
wickedness has calmed down, sloth and torpor have also been 
uprooted; distraction of the mind and remorse have been re- 
moved properly. Because wickedness of the body has ceased, 
because sloth and torpor have also been uprooted, and because 
distraction of the mind and remorse have been removed properly, 
that bhikkhu after death and dissolution of the body, is reborn in 
the company of Brahmas with radiance which is totally pure, 
just like the flame of the o1l-lomp that shines brightly. 


Revered Kaccana, for a certain reason, in an assembly of 
devas there are certain devas with soiled radiance, while there 
are certain devas with a totally pure radiance. The reason for 
that has been stated, is the reason. The cause that has been 
stated, is the cause. 





214 Sunnata Vagga 


235. On this being said, Revered Sabhiya of the Kaccana 
clan, said the following to Revered Anuruddha: “I beg this of 
you, Revered Anuruddha. You have not said “Thus have | 
heard’ or ‘It should be so’. In fact you have only said ‘The 
devas are like this, they have such characteristics’. Revered Sir, 
it has occurred to me thus: “Revered Anuruddha must have 
certainly lived with these devas, have conversed with them, have 
conferred with them, or have entered into the jhanic state with 
them”. (said Sabhiya). 


Revered Kaccana, you have surely taunted me with these 
words. Be that as it may, I will answer you. My Revered 
Kaccana, I have for a long time lived with these devas and 
Brahmas, have conversed with them, have conferred with them 
and have entered into the jhanic state with them. (said Anuruddha). 


On Revered Anuruddha saying so, Revered Sabhiya of 
the Kaccana clan said thus to the carpenter Paficakanga: ‘““House- 
holder, great is your gain, fortunate are you! You have helped 
to dispel the mistaken dhamma. I have had the opportunity to 
listen to this discourse”. 


End of Anuruddha sutta, 


the seventh in this Vagga. 


8. UPAKKILESA SUTTA 


Discourse on Defilement of the Mind 


236. Thus have I heard: 


Once the Bhagava was staying at Ghositarama monastery 
in Kosambi. At that time a controversy had arisen among the 
bhikkhus of Kosambi who in the course of their arguments and 
disputes were engaged in verbal conflicts. Thereupon a bhikkhu 
approached the Bhagava, made respectful obeisance and sitting 
in a suitable place, respectfully addressed the Bhagava thus: 
“Venerable Sir, the bhikkhus of Kosambi have been arguing and 
disputing, creating a controversy and have been engaged in 
verbal conflicts. Venerable Sir, I beg of you, may the Venerable 
Sir, out of his usual compassion approach to where these 
bhikkhus are”. (said the bhikkhu). The Bhagava accepted by 
remaining silent. The Bhagava then approached to where the 
bhikkhus were and said thus: “Bhikkhus it is not proper, do not 
argue, do not dispute, do not quarrel, do not speak in contro- 
versy and do not raise a (doctrinal) conflict”. 


Thereupon a bhikkhu respectfully spoke thus to the 
Bhagava: May the Venerable One who is the possessor of the 
Dhamma tarry(for a while). May the Venerable One abide, in 
freedom of anxiety and enjoy the bliss of fruition. We shall 
make evident this dispute, this quarrel, this controversy and this 
(doctrinal) conflict”. For a second time the Bhagava said to the 
bhikkhus thus: “Bhikkhus, it is not proper, do not argue, do not 
dispute, do not quarrel, do not speak in controversy and do not 
raise a (doctrinal) conflict”. For a second time, that bhikkhu 
respectfully spoke to the Bhagava thus: “May the Venerable 
One who is the possessor of the Dhamma tarry (for a while). 
May the Venerable One abide in freedom from anxiety and 
enjoy the bliss of fruition. We shall make evident this dispute, 
this quarrel, this controversy and this (doctrinal) conflict”. For a 


216 Sufnata Vagga 


third time the Bhagava said to the bhikkhu thus: “Bhikkhus it 1s 
not proper, do not dispute, do not quarrel, do not speak in 
controversy anc do not raise a (doctrinal) conflict. For a third 
time that bhikkhu spoke respectfully again to the Bhagava: “May 
the Venerable Sir who is the possessor of the Dhamma, tarry 
(for a while). May the Venerable Sir abide in freedom of anxiety 
and enjoy the bliss of fruition. We shall make evident this 
dispute, this quarrel, this controversy and this (doctrinal) con- 
flict.” 


After that, when it was morning, the Bhagava rerobed 
himself, took his alms-bowl and great robe and entered Kosambi 
for his alms-round. After returning from his alms-round in Kosambi, 
partaking of his alms-meal and tidying up his bed, taking his 
alms-bow] and great robe, recited these verses, standing: 


237. Of the noisy people sharing the same desire, 
none thinks himself as a fool. Of the schism in 
the Samgha, still rarer is 1t for any one to think of 
himself as the cause of the schism. Those who arz 
without mindfulness and who speak pretending to 
be wise, are given to contentious speech, opening 
their mouths wide, they go on speaking immoder- 
ately and incur the fault of shamelessness in con- 
tentious speec.i, without being aware of their fault. 


For those who harbour enmity as “He 
abused me. He ill-treated me. He got the better of 
me. He has taken what 1s mine’, to them there 
is no end of enmity. 


For those who do not harbour enmity as 
“he abused me. He ill-treated me. He got the 
better of me. He has taken what is mine”, for 
them there is an end of enmity. 


In this world, enmity has never ceased by 
enmity. Enmity has ceased only by non-enmity. 
This 1s the ancient law. 


Upakkilesa Sutta 277 


In this assembly of bhikkhus, there are 
those without wisdom who do not know that 
death is inevitable. For them in this assembly of 
bhikkhus there are those with wisdom who know 
that death is inevitable. For them because of these 
people with wisdom, enmity ceases. 


There is the possibility of an alliance 
between two rulers who have fought against each 
other by violence and slaughter, seizure of cattle 
and possessions and invasion of territory. That 
being so, why should it not be possible for you 
bhikkhus to come together (in unity)? 


In case you find a companion in the Noble 
Practice, who by habit abides well, who is steady, 
who is composed in mind and who is mature in 
knowledge, you should practise (the Dhainma) to- 
gether with him in glad mindfulness, overcoming 
all dangers. 


In case you do not find a companion in the 
Noble Practice who by habit abides well, who is 
steady, who is composed in mind and who is 
mature in knowledge, you should practise (the 
Dhamma) alone, just like the ruler who renounces 
his kingdom and goes about alone or like the 
Matanga elephant who roams alor-. 


To practise alone is noble. To associate 
with the foolish is ignoble. One should practise 
alone without anxiety like the Matanga elephant 
who roams the forest alone. Avoid evil deeds. 
(Said the Bhagava) 


238. After reciting the above verses, while standing, the 
Bhagava approached the village of Balakalonakara. At that time 
Revered Bhagu was residing at that Balakalonakara village. On 
seeing the Bhagava approaching from afar, he arranged a seat 
for the Bhagava and kept water for wash.ag the Bhagava’s feet. 
The Bhagava sat at the prepared seat and washed his feet. 


218 Sunfiata Vagga 


Revered Bhagu made his obeisance to the Bhagava and sat at a 
suitable place. To the Revered Bhagu who was thus sitting, the 
Bhagava spoke thus: “Bhikkhu how are you, are you sound and 
in good health, in comfort and happy without worry as to alms- 
food? Venerable sir, I am in good health, in comfort, without 
worry as to alms-food. (Answered Bhagu). Thereupon the Bhagava 
instructed Revered Bhagu in Dhamma well and made him 
nractise it well, made him ardent in his practice and gladdened 
him. The Bhagava then rose from his seat and approached the 
forest grove of Pacinavamsa. 


At that time Revered Anuruddha, Revered Nandiya and 
Revered Kimila were residing in the forest of Pacinavamnisa. 
When the forest guard saw the approachir.: iShagava from afar 
he said thus; “Great bhikkhu, please do not enter this forest. In 
this forest there are three males they are residing here desirous 
of welfare and benefit. Please do not disturb their happiness. 
Revered Anuruddha, on hearing what the forest-guard was say- 
ing to the Bhagava, Revered Anuruddha said thus: ‘Forest- 
guard, do not prevent the Bhagava who Is our teacher and who 
is coming here’. 


239. Then, Revered Anuruddha approached Revered Nandiya 
and Revered Kimila and said thus: “Revered Ones, come here. 
Our teacher the Bhagava has come”. Then Revered Anuruddha, 
Revered Nandiya and Revered Kimila welcomed the Bhagava, 
one of them took the Bhagava’s alms-bowl and great robe, 
another prepared a seat (for the Bhagavad) and another placed 
water with which to wash the feet. The Bhagava sat at the 
prepared seat and washed his feet. The Revered Ones made 
respectful obeisance to the Bhagava and sat at a suitable place. 
After they were seated thus, the Bhagava said thus to Revered 
Anuruddha: “Anuruddha and your companions, how are you? 
Are you sound and in good health, in co.nfort and happy, 
without worry as to alms-food”. (Said the Bhagava). Revered 
Sir, we are in good health. Revered Sir we are in comfort. 
Revered sir we are without worry as to alms-food. (Answered 
Anurudgdha). 


Upakkilesa Sutta 219 


Anuruddha and your companions, how are you? Are you 
living in harmony and joyousness, without contention (with a 
single mind) like milk and water blended together, and looking 
well at one another with affectionate eyes? (Asked the Bhagava). 
Venerable sir, we are indeed living in harmony and joyousness, 
without contention, (with a single mind) like milk and water 
blended together and looking at one another with affectionate 
eyes. (Answered Anuruddha and companions). Anuruddha and 
your companions, in what manner are you living in harmony 
and joyousness, without contention. (with a single mind) like 
milk and water blended together and looking at one another with 
affectionate eyes? (asked the Bhagava). 


Venerable sir, in this Teaching it occurs to me thus: “I 
live with companions, in the Noble Practice, of such character. 
Great is my gain, fortunate am I”. Venerable Sir, whether in 
their presence or in their absence, I have nothing but loving 
kindness physically. Whether in these bhikkhus presence or in 
their absence, I have nothing but loving-kindness verbally. Whether 
in these bhikkhus presence or in their absence, I have nothing 
but loving-kindness mentally. Venerable Sir, it occurs to me 
thus: “it would be well for me to act compliantly by renouncing 
my will and acting in accordance with the will of these Revered 
Ones. Venerable sir, I act compliantly by renouncing my will 
and acting in accordance with the will of these Revered Ones. 
Venerable sir, though we are of different bodies, it is as if we 
have a single mind (Answered the bhikkhus). 


Revered Nandiya also ...p... Revered Kimila also respect- 
fully spoke to the Bhagava thus: “Revered Sir, it occurs to me 
thus, I have (the opportunity) to live with companions of the 
Noble Practice, of such character. Great is my gain, fortunate am 
I. Venerable sir, whether in their presence or in their absence, | 
have nothing but loving-kindness physically. I have nothing but 
loving-kindness verbally. I have nothing but loving-kindness 
mentally towards these Revered Ones.” Venerable sir, it occurs 
to me thus: “It would be well for me to act compliantly by 
renouncing my. will and acting in accordance with the will of 
these Revered Ones. Venerable Sir, I act compliantly by re- 


280 Sunnata Vagga 


nouncing my will and acting in accordance with the will of the 
Revered Ones. Venerable sir, though we are of different bodies, 
it is as 1f we have a single mind” Venerable sir, we are living 
in harmony and joyousness, without contenuion and with a single 
mind like milk and water blended together, looking at one 
another with affectionate eyes. (Answered the bhikkhus) 


240. Anuruddha, it is well, it 1s well. Anuruddha, how 1s 
it? Are you abiding mindfully and diligently practising (the 
Dhamma) with mind directed towards Nibbana? (Asked the 
Bhagava). Venerable Sir, we are indeed abiding mindfully and 
diligently practising (the Dhamma) with mind directed towards 
Nibbana (Answered the bhikkhus). Anuruddha, how 1s it? In 
what manner are you abiding mindfully and diligently practising 
(the Dhamma) with mind directed towards Nibbana? (Asked the 
Bhagava). 


Venerable sir, among us in this place, the one who 
returns first from the alms-round prepares the seats. He places 
the water for drinking and other use. He places a vessel for 
putting the remnants of alms-food. The one who returns later 
from the alms-round may partake the remnants of alms-food, 11 
there 1s any and if he wants to. If he Goesn’t want to, he throws 
1t Where there 1s no fresh and green plants, or where there 1s 
water without insects. That one tidies up the seats, stores the 
water for drinking and other use. He washes and keeps 1n place 
the vessel for putting the remnants of alms-food. He sweeps the 
refectory. The one who sees that there 1s no water in_ the 
drinking water pots or in the pot of water for other use or in the 
pot of water for washing after evacuation, fills the pots with 
water and put them in proper places. In case that bhikkhu cannot 
lift or put down the pots, he beckons his companion and with 
joined hands they lft the pots with the latter's help, puts them 
In proper places. Venerable Sir, we do these things in silence. 
Venerable Sir, every five days we assemble the whole night for 
discussion connected with the Dhamma. Venerable Sir, thus dc 
we abide mindfully and diligently pracusing the Dhamma wit 
mind directed towards Nibbana (Answered the bhikkhus). 


Upakkilesa Sutta 281 


241. Anuruddha, it is well, it is well. Anuruddha, you who 
are mindfully and diligently practising the Dhamma, with mind 
directed towards Nibbana, are you abiding in happiness, pos- 
sessed of the extraordinary wisdom, that can confer the status of 
the Noble Ones, that is superior to that of human beings. (Asked 
the Bhagava). Venerable Sir, we who are mindfully and dili- 
gently practising (the Dhamma) in this place, with mind directed 
towards Nibbana, are conscious of seeing the light and visible 
objects (with the Divine Power of Sight. But our seeing of this 
light and visible objects soon vanishes. As to the reason for this 
vanishing we do not know (Answered the bhikkhus). 


Anuruddha, you should know the reason for this vanish- 
‘ing. Anuruddha, before I knew the four Noble Truths on the 
attainment of enlightenment, and while I was still a Bodhisatta, 
I was conscious of seeing the light and visible objects (with the 
Divine Power of Sight.). But, indeed, seeing of this light and 
visible objects vanished. Anuruddha, for some reason, my seeing 
of the light and visible objects vanished. It occurred to me: 
‘What could be the reason, what could be the cause?” Anuruddha, 
it occurred to me thus: “Doubt arose in me. Indeed, because of 
doubt, my concentration declined. When the concentration de- 
clined, seeing of the light and visible objects vanished. It oc- 
curred to me thus: “Doubt, should not arise in me again and I 
shall see to it that it does not arise again’. (1) 


Anuruddha, when I was mindfully and diligently practis- 
ing the Dhamma, with mind directed towards Nibbana, I was 
conscious of seeing the light and visible objects (with the Divine 
Power of Sight). But my seeing of the light and visible objects 
soon vanished. Anuruddha, it then occurred to me thus: “For 
some reason my seeing of the light and visible objects vanished. 
What is the reason for this ana what is the cause?’ Anuruddha, 
it then occurred to me: “Mental inadvertence (amanasikara) arose 
in me. Because of mental inadvertence, my concentration de- 
clined. When my concentration declined my seeing of the light 
and the visible objects vanished. It occurred to me then: doubt 
and mental inadvertence should not arise in me again and I shall 
see to it that they do not arise again”. (2) 


282 Sunnata Vagga 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Sloth and torpor arose in me. Because of sloth and torpor, my 
concentration declined. When concentration declined seeing the 
light and visible objects vanished.” It occurred to me thus 
“Doubt and mental inadvertence and sloth and torpor should not 
arise in me again and I shall see to it that they do not arise 
again. (3) 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Fright arose in me. Because of fright my concentration de- 
clined. When concentration declined, seeing of the light and 
visible objects vanished. For example Anuruddha a man goes on 
a long journey. Some quails took flight on either side of him. 
Just as fright arises in the man because of the flight of the 
quails, fright similarly arose in me. Because of this fright, my 
concentration declined. When concentration declined seeing cf 
the light and visible objects vanished”. It occurred to me then 
thus: Doubt, mental inadvertence, sloth and torpor and fnght 
should not arise in me again, and I shall see to it that they do 
not arise again”. (4). 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Excessive joy arose in me. Because of excessive joy, concen- 
tration declined for me. When concentration declined seeing of 
the light and visible objects vanished. For example, Anuruddha, 
a man seeking a single gold vessel finds at one and the same 
time, five gold vessels. Just as excessive joy arises in that man 
on finding thus, similarly, Anuruddha, excessive joy arose (in 
me). Because of this excessive joy, my concentration declined. 
When concentration declined seeing of the light and visible 
objects vanished”. It occurred to me thus: “Doubt, mental inad- 
vertence, sloth and torpor, fnght and excessive joy should not 
arise in me again and I shall see to it that they do not arise 
again.”. (5) 


Anuruddha, | ...p... Anuruddha, 1t occurred to me: “De- 
pravity arose in me. Because of this depravity my concentration 
declined. When concentration declined seeing of the light and 
visible objects vanished”. It occurred to me thus: “Doubt, mental 
inadvertence, sloth and torpor, fright, excessive joy, and deprav- 
ity do not arise in me again and I shall see to it that they do 
not arise again’. (6) 


Upakkilesa Sutta 283 


Anuruddha, I ...p... Anuruddha, it occurred to me “Ex- 
cessive effort arose in me. Because of excessive effort concen- 
tration declined for me. When concentration declined seeing of 
the light and visible objects vanished. For example, Anuruddha, 
the man caught the quail, tightly gripping with both hands. Just 
as the quail will have to die in the (tight grip) of those hands, 
similarly to this example, Anuruddha, excessive effort in practice 
arose in me. Because of excessive effort, my concentration 
declined. When concentration declined seeing of the light and 
visible objects vanished. It then occurred to me thus: “Doubt, 
mental inadvertence, sloth and torpor, fright, excessive joy, de- 
pravity and excessive effort should not arise in me again and | 
shall see to it that they do not arise again.” (7) 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Excessive slackening of effort arose in me. Because of this 
excessive slackening of effort my concentration declined. When 
concentration declined seeing the light and visible objects van- 
ished. For example, Anuruddha, a man catches a quail with a 
light grip. That quail flies away from the hands of the man. 
Similarly, to this example, Anuruddha, excessive slackening of 
effort arose in me. Because of excessive slackening of effort my 
concentration declined. When concentration declined seeing of 
the light and visible objects vanished.”. It occurred to me thus: 
“Doubt, mental inadvertence, sloth and torpor, fright, excessive 
joy, depravity, excessive effort and excessive slackening of effort 
should not arise in me again and I shall see to it that they do 
not arise again’. (8) 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Craving arose in me. Because of craving my concentration 
declined. When concentration declined seeing of the light and 
visible objects vanished.”. It then occurred to me thus: “Doubt, 
mental inadvertence, sloth and torpor, {right, excessive effort, 
excessive slackening of effort and craving should not arise in me 
again and I shall see to it that they do not arise again’.(9). 





284 Sunnata Vagga 


Anuruddha, I ...p... Anuruddha, it occurred to me thus: 
“Diversity of perception arose in me. Because of diversity of 
perception my concentration declined. When concentration de- 
clined seeing of light and visible objects vanished.”. It occurred 
to me thus: “Doubt, mental inadvertence, sloth and torpor, fnght, 
excessive joy, depravity, excessive effort, excessive slackening of 
effort, craving and diversity of perception should not arise in me 
again and I shall see to it that they do not arise again.” (10) 


Anuruddha, when I was mindfully and diligently practis- 
ing the Dhamma, with mind directed towards Nibbana, I was 
conscious of seeing the light and visible objects (with the Divine 
Eye of Sight). But my seeing of the light and visible objects 
soon vanished. Anuruddha, it then occurred to me: “For some 
reason my seeing the light and visible objects vanished, What 1s 
the reason and what is the cause?” It then occurred to me: “I 
have been too intent on these visible objects. Because | have 
been too intent on these visible objects my concentration de- 
clined. When concentration declined seeing of lights and visible 
objects vanished’. It thus occurred to me then: “Doubt, mental 
inadvertence, sloth and torpor, fright, excessive joy, depravity, 
excessive effort, excessive slackening of effort, craving, diversity 
of perception and being too intent on visible objects should not 
arise in me and | shall see to it that they do not arise again. (11) 


242. Anuruddha, I came to know that doubt gives rise to 
defilement of the mind, and | gaves up doubt. I came to know 
that mental inadvertence gives rise to defilement of mind and | 
gave up mental inadvertence of mind. ! came to Know that sloth 
and torpor give rise to defilement of the mind, and | gave up 
sloth and torpor. | came to know that fnght gives rise to 
defilement of the mind and I gave up fnght. I came to know 
that excessive joy gives rise to defilement of the mind and | 
gave up excessive joy. I came to know that excessive effort 
gives rise to defilement of the mind and I gave up excessive 
effort. I came to know that excessive slackening of effort gives 


Upakkilesa Sutta 285 


rise to defilement of the mind and I gave up excessive slacken- 
ing of effort. I came to know that craving gives rise to defile- 
ment of the mind and I gave up craving. I came to know that 
diversity of perception gives rise to defilement of the mind and 
I gave up diversity of perception. I came to know that being too 
intent on visible objects gives rise to defilement of the mind and 
I gave up being too intent on visible objects. 


243. Anuruddha, when I abide mindfully and diligently 
practising (the Dhamma) with mind directed towards Nibbana, I 
was conscious of light only, throughout the whole night, throughout 
the whole day and throughout the whole night and the whole 
day. I did not see visible objects (with the Divine Power of 
Sight). I saw only visible objects (with the Divine Power of 
sight) and was not conscious of light”. Anuruddha, it then 
occurred to me thus: “Throughout the whole night, throughout 
the whole day and throughout the whole night and whole day, 
I was conscious of light only, and did not see visible objects 
(with the Divine Power of sight).I saw only visible objects (with 
the divine Power of Sight) and was not conscious of light’. It 
occurred to me thus: What is the reason and what is the cause? 


Anuruddha, it occurred to me thus: “When I did not bear 
in mind appearance but only light, I was conscious only of the 
light and did not see visible objects (with the Divine Power of 
Sight). When I did not bear in mind light but only appearance, 
I saw only visible objects (with the Divine Power of Sight) 
throughout the whole night, throughout the whole day and 
throughout the whole night and whole day, and was not con- 
scious of light. Anuruddha, when I was mindfully and diligently 
practising (the Dhamma) with mind directed towards Nibbana, 
throughout the whole night, throughout the whole day, and 
throughout the whole night and whole day, I was conscious of 
some light and saw some visible objects (with the Divine Power 
of sight). I was conscious of unbounded and much light and saw 
unbounded and many visible objects. (with the Divine Power of 
Sight). 





286 Sunnata Vagga 


Anuruddha, throughout the whole night, throughout the 
whole day and throughout the whole night and whole day,!I was 
conscious of limitted light and I also saw limitted visible objects 
(with the Divine Power of Sight). I was conscious of boundless 
light and I also saw boundless visible objects (with the divine 
power of sight)’. It occurred to me thus: “What 1s the reason 
and what is the cause?’ Anuruddha, it occurs to me thus: 
“When my concentration was limitted, my Divine Power of sight 
was also limitted. With my limitted divine power of sight I was 
conscious of limitted light and limitted visible objects. When my 
concentration was unlimitted my Divine Power of Sight was 
unlimitted. Throughout the whole night, throughout the whole day 
and throughout the whole night and whole day | was conscious 
of boundless light and boundless visible objects (with the Divine 
Power of Sight)”. 


244. Anuruddha, | came to know that doubt gives rise to 
defilement of the mind and | gave up doubt. | came to know 
that mental inadvertence gives rise to defilement of the mind and 
I gave up mental inadvertence. | came to know that sloth and 
torpor gives rise to defilement of the mind and | gave up sloth 
and torpor. | came to know that fright gives rise to defilement 
of the mind and | gave up fright. | came to know that excessive 
joy gives rise to defilement of the mind and I gave up excessive 
joy. | came to know that depravity gives rise to defilement of 
the mind and | gave up depravity. I came to know that 
excessive effort gives rise to defilement and I gave up excessive 
effort. | came to know that excessive slackening of effort gives 
rise to defilement of the mind and | gave up excessive slacken- 
ing of effort. | came to know that craving gives rise to defile- 
ment of the mind and I gave up craving. | came to know that 
diversity of perception gives rise to defilement of the mind and 
I gave up diversity of perception. | came to know that being too 
Intent on visible objects gives mse to defilement of the mind and 
| gave up being too intent on visible objects. 


Upakkilesa Sutta 287 


245. Anuruddha, it occurred to me thus: “I have given up 
defilements of the mind. I shall develop concentration of the 
mind in these three ways”. Anuruddha, I have developed 
concentration of mind that arises with initial thought and sus- 
tained thought. I have developed concentration of mind that 
arises without initial thought, but with sustained thought. I have 
developed concentration of mind that arises without either initial 
thought or sustained thought. I have developed concentration of 
mind that arises with joy and that arises without joy. I have 
developed concentration of mind that arises with happiness and 
that arises with equanimity. 


Anuruddha, I have developed concentration of mind that 
arises with initial and sustained thought. I have developed con- 
centration of mind that arises without initial thought but with 
sustained thought. I have developed concentration of mind that 
arises without either initial thought or sustained thought. I have 
developed concentration of mind that arises with joy and that 
arises without joy. I have developed concentration of mind that 
arises with happiness and concentration of mind that arises with 
equanimity. I have acquired the eye of wisdom. The emancipa- 
tion of my mind cannot go into dissolution. This is my last birth 
and there will be no more rebirths for me.(Said the Bhagava) 


The Bhagava delivered this discourse. Revered Anuruddha 
rejoiced at what the Bhagava had said. 


End of Upakkilesa Sutta, 
the Eighth in this Vagga. 


9. BALAPANDITA SUTTA 
Discourse on the Foolish and the Wise 


246. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus saying “Bhikkhus”. Those bhikkhus re- 
plied “Venerable Sir’. The Bhagava then said to the bhikkhus 
thus: 


Bhikkhus, these three are the charactensties, the mark and 
the acts of a foolish person. What are the three? Bhikkhus, in 
this world the foolish person has evil thoughts, evil speech and 
evil actions. Bhikkhus, if the foolish person does not have evil 
thoughts, evil speech and evil actions, how can the wise know 
him as “This person is a foolish person. He is a virtuous 
person’’. (He cannot be known thus). Bhikkhus, for some reason, 
the foolish person has evil thoughts, evil speech and evil actions. 
For that reason, the wise can know him as: “This person 1s a 
foolish person. He 1s not a virtuous person”. (He can be known 
thus). 


Bhikkhus, that foolish person in this very life suffers 
three kinds of physical pain and mental distress. Bhikkhus, that 
foolish person, whether sitting in an assembly of people at a 
highway, or sitting at a crossroads, 1f people at that place are 
talking about and relevantly to his conduct; Bhikkhus, if the 
foolish person is in the habit of killing, stealing, committing 
sexual misconduct, telling lies, taking liquor and intoxicants 
which can lead to forgetfulness, 1t occurs to him thus: “All these 
people talking about and relevantly to my conduct. I have in me 
these dhammas (immoralities) and these dhammas (1mmoralities) 
have me. Bhikkhus, this 1s how the foolish person in this very 
life first suffers physical pain and mental distress. 


Balapandita Sutta 289 


247. Bhikkhus, again, the foolish person next sees a thief 
who has committed a crime being caught by the rulers and 
subjected to all kinds of punishment, being beaten with a whip, 
with a cane, with a stick, his hands being cut off, nose being cut 
off, ears and nose being cut off, his skull being opened and the 
brain stirred like boiling sour gruel, his head being scalped,rubbed 
with gravel and made white like a conch, his mouth being prised 
open with spiked iron rods and having lighted lamps put into the 
mouth which 1s known as rahamukkha, the mouth of Rahu that 
is said to capture the sun in its mouth, his body wrapped up 
with cloth soaked in oil and being burnt up making it look like 
a garland of fire, being wrapped up with cloth soaked in oil and 
burnt up like a lighted hand torch, being skinned from neck 
downwards to the ankles like an arum leaf, the body being 
skinned from the neck down to the waist and made to wear that 
skin, the body being pegged to the ground and roasted with fire 
like an antelope being roasted, his skin and flesh being torn with 
double pointed iron hooks, the skin and flesh of the whole body 
being chipped into small bits of the size of a coin, the body 
being beaten up into pulp and sprinkled with alkaline solution, 
the body staked to the ground, through the ear, held by the legs 
and turned round and round as if on a pivot; the body is rolled 
like a straw mat with his bones being pulverized and formed 
into around, poured all over the body with sizzling hot oil,being 
fed to the hungry dogs, being impaled alive, the head being 
severed from the body with a sword. 


Bhikkhus, in the foolish person seeing all those punish- 
ments, it occurs to him thus: “The rulers catch a thief who has 
committed a crime and subjected him to all these punishments, 
beating him with a whip ...p... and the head being severed from 
the body with a sword. I have iu ise these evil actions and these 
evil actions have me. If I am found out by the rulers, they are 
sure to catch me and inflict all these punishments on me. They 
are sure to beat me with whips ...p... they are sure to impale me 
alive with a stake and behead me with a sword”. Bhikkhus, this 
is the second kind of physical pain and mental distress that the 
foolish person will suffer in this very life. 





290 Sunnata Vagga 


248. Bhikkhus, again, the foolish person being laid on 
his death platform or deathbed or lying on his death ground 
from where he will not rise again, his evil actions of the past, 
physical, verbal or mental, become evident to him, on the verge 
of death, come into view and overwhelm him. For example, 
bhikkhus, big mountains cast their shadows on the ground in the 
evening, become evident, come into view and overwhelm it. 
Similarly to this example, bhikkhus, while being laid on his 
death platform or deathbed or lying on his death ground, from 
where he will not rise again, his evil actions of the past, 
physical, verbal or mental, become evident on the verge of 
death, come into view and overwhelm him. 


Bhikkhus, when these signs appear, it occurs thus to the 
foolish person: ‘‘Alas, that I have not done good deeds;meritorious 
deeds; I have not done meritorious deeds that protect one from 
danger. Alas, that I have done evil deeds; have done cruel 
deeds: I have done deeds stained with evil.” Fmends, those who 
have not done good and meritorious deeds, meritorious deeds 
that protect one from danger, will be subject to such rebirth as 
is the destination of those who have done evil deeds, cruel 
deeds, and deeds stained with evil. That foolish person grieves 
despairs, laments, agonizes, and becomes very confused. Bhikkhus, 
this is the third kind of physical pain and mental distress that the 
foolish person will suffer in this very life. 


Bhikkhus, that foolish person, having done evil deeds, 
physically, verbally and mentally, after death and dissolution of 
the body will fall into wretched destinations, miserable realms, 
states of ruin and realms of continuous suffering. Bhikkhus, if 
One were to say truthfully of what 1s indeed undesirable, what 1s 
indeed not pleasing and what is indeed sad (sorrowful), one 
must say these things only of the realms of continuous suffering 
(niraya). Bhikkhus, in niraya, there is intense suffering and it 1s 
not easy to exemplify this suffering in Niraya, (Said the Bhagava) 


249. On the Bhagavad saying so, a certain bhikkhu re- 
spectfully asked the Bhagava “Venerable Sir, could you give an 
example (of the suffenng in Niraya). The Bhagava replied: 


Balapandita Sutta 291 


“Bhikkhus, I can’. Bhikkhus, for example a thief who has 
committed a crime is caught and handed over to the ruler, who 
is told: “Great King, this person is a thief who has committed a 
crime. Such punishment may be meted out to this thief as (the 
Great King) may desire”. The King then passed this order: 
“Fellows, go and execute that man in the morning with a 
hundred spear thrusts”. An attempt was made to execute that 
man in the morning with a hundred spear thrusts. When it was 
midday the King asked: “Fellows, how is the thief?” “O King, 
he is still alive as ever’. (Reported the executioner). The King 
passed this order on the thief thus: “Fellows, go and execute this 
man with a hundred spear thrusts at midday”. An attempt was 
made to execute that man with a hundred spear thrusts at 
midday. The King then asked in the late evening “Fellows, how 
is the thief?. “O King, he is still as alive as ever”. (Reported the 
executioner). The King then passed this order on the thief: 
“Fellows, go and execute this man with a hundred spear thrusts 
in the late evening’. An attempt was made to execute this man 
with a hundred spear thrusts in the late evening. “Bhikkhus, 
what do you think of this? When attempt was made to execute 
this man with three hundred spear thrusts, did not he have to 
suffer physical pain and mental distress because of the spear 
thrusts”. (Asked the Bhagava). Venerable Sir, the thief would 
have suffered physical pain and mental distress, even 1f he was 
executed with a single spear thrust, not to speak of with three 
hundred spear thrusts”. (Replied the bhikkhus) 


250. The Bhagava took a limitted number of a handful 
of stones and asked the bhikkhus: “Bhikkhus, what do you think 
of this; this limitted number of a handful of stones in my hand 
and the Great Himilayan mountain, which is greater?” “Vener- 
able Sir, the limitted number of a handful of stones in the 
Venerable Sir’s hands is not worth mentioning. If compared with 
the Great Himilayan mountain, it cannot be counted; it is not 
even a hundredth or a thousandth part (of the Great Himilayan 
mountain); It will not even stand comparison” (Replied the 
bhikkhus). “Bhikkhus, similarly that man when executed with 
three hundred spear thrusts suffered physical pain and mental 
distress. That physical pain and mental distress when compared 





292 Sunnata Vagga 


with the suffering in Niraya cannot be counted as suffering; It is 
not even a hundredth or a thousandth part (of the suffering in 
Niraya); It will not even stand comparison”. 


Bhikkhus, the one who is reborn in Niraya 1s punished 
by the guards of Niraya with five kinds of bondage. Burning 
iron spike is impaled into one hand. Burning iron spikes are 
impaled into the second hand. Burning iron spike 1s impaled into 
a leg. Burning iron spikes are impaled into the second leg. 
Burning iron spikes are impaled into the centre of the chest. 
That one who is reborn in Niraya undergoes suffering that is 
painful, severe, sharp and bitter. He does not die before his evil 
actions have exhausted. Bhikkhus, the one who is reborn in 
Niraya is made to lie down by the guards of Niraya and cut 
with big knives. The one who is reborn in Niraya undergoes 
suffering that is painful, severe ...p... and does not die before his 
evil actions have exhausted. Bhikkhus, the one who is reborn in 
Niraya is held upside down by the guards of Niraya and cut 
with hatchets. That one who is reborn in Niraya undergoes 
suffering that is painful, severe ...p... and does not die before his 
evil actions have exhausted. 


Bhikkhus, the one who is reborn in Niraya is harnessed 
to a chariot by the guards of Niraya and made to run back and 
forth, on the ground that 1s burning with flames and smoke. That 
one who is reborn in Niraya undergoes suffering that is painful, 
severe ...p... and does not die before his evil actions have 
exhausted. Bhikkhus, the one who 1s reborn in Niraya is made 
by the guards of Niraya to climb up and come down from a 
mountain burning with flames and smoke. That one who 1s 
reborn in Niraya undergoes suffering that is painful, severe, 
sharp and bitter and does not die before his evil actions have 
exhausted. 


Bhikkhus, the one who 1s reborn 1n Niraya 1s held upside 
down by the guards of Niraya and thrown into a red hot 
cauldron (Lohakumbhi Niraya) that is blazing with flames and 
smoke. He is scorched in that Niraya like a foam. That one who 
is reborn in Niraya, after he is scorched like a foam mises once 
again, sinks once again; sidles once again. That one who is 


Balapandita Sutta 293 


reborn in Niraya undergoes suffering that is painful, severe, 
sharp and bitter, and does not die before his evil actions have 
exhausted. Bhikkhus, the one who is reborn in Niraya is thrown 
by the guards of Niraya into a greater Niraya. Bhikkhus, this 
greater Niraya indeed: 


Is four cornered, has four gates, is symmetrically 
measured and determined, and surrounded by an 
iron wall and roofed with iron plates. That great 
Niraya has a floor of blazing iron, filled with 
smoke and extends as far as a hundred yozanas 
always. 


Bhikkhus, expounding about Niraya and its suf- 
fering 1n various ways, it will not be easy for me 
to finish my talk about its sufferings. 


251. Bhikkhus, there are animals who feed on grass. 
These beings feed on fresh grass, dry grass, picking and cutting 
with their teeth. Bhikkhus, which are the animals that feed on 
grass? They are: elephants, horses, cows, asses, goats, deers and 
some other animals who (also) feed on grass. Bhikkhus, the 
foolish person, in this world, in his former lives attached to taste, 
committed evil deeds; after death and dissolution of his body is 
reborn in the company of beings who feed on grass. 


Bhikkhus, there are animals that feed on excrement. 
Sensing the smell of excrement from afar, they come running, 
(to where the excrement is) crying “We are going to feed here! 
We are going to feed here!”. Bhikkhus, just like brahmins 
sensing the smell of sacrificial offerings and running (to where 
the offerings are made), there are animals who feed on excre- 
ment. These animals sensing the smell of excrement, come 
running (to where the excrement is) crying “We are going to 
feed here! We are going to feed here!”. Bhikkhus, which are the 
animals that feed on excrement? They are: fowls, pigs, domestic 
dogs, and foxes and some other animals who (also) feed on 
excrement. Bhikkhus, the foolish person in this world, in his 
former lives, attached to taste, committed evil deeds, after death 
and dissolution of his body is reborn in the company of animals 
that feed on excrement. 





294 Sunnata Vagga 


Bhikkhus, there are animals that are born, grow up and 
die in utter darkness. Bhikkhus, which are these animals that are 
born, grow up and die in utter darkness? They are worms, 
maggots, earthworms, and some other animals that are born, 
grow up and die in utter darkness. Bhikkhus, the foolish person, 
in this world, in his former lives being attached to taste, commit- 
ted evil deeds and after death and dissolution of his body is 
reborn in the company of animals that are born, grow up and 
die in utter darkness. 


Bhikkhus, there are animals that are born, grow up and 
die in water. Which are these animals that are born, grow up 
and die in water? Bhikkhus they are: fishes, turtles, crocodiles 
and some other animals that (also) are born, grow up and die in 
water. Bhikkhus, the foolish person in this world, in his former 
lives, attached to taste, and committing evil deeds, after death 
and dissolution of his body 1s reborn in the company of animals 
that are born, grow up and die in water. 


Bhikkhus, there are animals that are born, grow up and 
die in dirty substances. Which are these animals that are born, 
grow up and die in dirty substances? Bhikkhus, they are animals 
that are born in rotted fish, in rotting carcasses, in rotting barley 
cakes, in dirty pools, in rotted duckweed and some other animals 
that are born, grow up and die in dirty substances. Bhikkhus, the 
foolish person, in this world, being in his former lives, attached 
to taste, committed evil deeds, after death and dissolution of his 
body 1s reborn in the company of animals that are born, grow 
up and die in dirty substances. 


Bhikkhus, in expounding about animals and its sufferings 
in various ways it will not be easy for me to finish my talk 
about their sufferings. 


252. For example, bhikkhus, a man throws a single holed 
yoke into the ocean. The yoke is being blown by the eastwind 
to the west, by the westwind to the east, by the northwind to the 
south and by the southwind to the north. There is a blind turtle 
in that ocean that surfaces only once in a hundred years. 
Bhikkhus, what do you think of this? Will it be possible for the 


Balapandita Sutta 295 


neck of that turtle to get inserted into that single holed yoke? 
(Asked the Bhagava). Venerable Sir, it is not possible. After the 
lapse of a long, long time it may by chance so happen some- 
times. (Replied the bhikkhus). Bhikkhus, the neck of that blind 
turtle may get inserted into that single holed yoke, but it would 
be more difficult for the foolish person who has once descended 
into Niraya, to be reborn in the human realm. I, the Tathagata 
teach so. Why is it so? Bhikkhus, because in Niraya, there is no 
practice of dhamma, no practice in. accordance with the law, no 
meritorious deeds, no good deeds. Bhikkhus, in Niraya (the 
inmates) prey on one another, the strong prey on the weak. 


Bhikkhus, even though the foolish person may gain 
human status, after a long, long time, he will be reborn in such 
low classes as outcastes, hunters, weavers, chariot makers, and 
flower removers. He will be reborn among poor people with 
scarcity of food and drink or among destitute people lacking 
food and clothing and making a difficult living. He will be 
reborn ugly, ill-looking, dwarfish, ulcerous, blind in one or both 
eyes, with crooked arms, hunchbacked, bowlegged, or deprived 
of food and drink, clothing, vehicles, flowers and scents, un- 
guents and sleeping and living place and light. That foolish 
person does evil deeds physically, verbally and mentally. Be- 
cause of these deeds, on the death and dissolution of his body, 
he will be reborn in wretched destinations, miserable existences, 
states of ruin and realms of continuous sufferings. 


For example, bhikkhus, one who is an inveterate gambler 
will initially lose his child, wife and all his possessions. In 
addition he will be imprisoned. Bhikkhus, that inveterate gambler 
initially loses his child, wife and all his possessions and is 
imprisoned. These losses are insignificant -and not worth talking 
about. In fact, that foolish person doing evil deeds physically, 
verbally and mentally will, on the death and dissolution of his 
body, be reborn in wretched destinations, miserable existences, 
states of ruin and realms of continuous sufferings. This is a 
greater loss than the gambling losses. Bhikkhus, all that is said 
is a complete description of the fate of foolish persons. 





296 Sufnata Vagga 


253. Bhikkhus, these three are the characteristics, the 
marks and the acts of the wise. What are the three? Bhikkhus, 
in this world, the wise have good thoughts, good speech and 
good actions. Bhikkhus, if the wise were not to think well, 
speak well and act well, by what consideration would the wise 
know thus: “This is a wise person. He 1s a virtuous person”. 
(He cannot be known thus). Bhikkhus, for some reason the wise 
person is in the habit of thinking well, speaking well and acting 
well. For that reason the wise know that “This is a wise and 
virtuous person”. 


Bhikkhus, that wise person enjoys three kinds of happ- 
ness and joy in this very life. Bhikkhus, that wise person, 
whether sitting in an assembly of people or sitting in a highway, 
or sitting at a crossroads and hearing people at that place 
talking about and relevantly to his conduct; Bhikkhus, if he 
abstains from killing, stealing, sexual misconduct, telling lies, 
taking liquor and intoxicants which can lead to forgetfullness, 1t 
would occur to him thus: “The people are talking about and 
relevantly to my conduct. I have in me these dhammas and these 
dhammas have me. (It occurred to him). Bhikkhus, the wise 
person enjoys this initial happiness and joy in this very life. 


254. Bhikkhus, the wise person next sees a wrong doer 
being caught by the rulers and subjected to all kinds of punish- 
ment, being struck with a whip, with a cane, with a stick, his 
hands cut off, legs cut off, hands and legs cut off, his ears cut 
off, nose cut off, ears and nose cut off, with his skull being 
opened and the brain stirred like boiling sour gruel, his head 
being scalped, rubbed with gravel and made white like a conch, 
his mouth being prised open with spiked iron rods and having 
lighted lamps put into the mouth which 1s known as the mouth 
of Rahu, that 1s said to capture the sun in its mouth, his body 
wrapped up with cloth, soaked in oil and being burnt up making 
it look like a garland of fire, hand being wrapped up with cloth 
soaked in oil and burnt up like a lighted hand torch, being 


Balapandita Sutta 297 


skinned from neck downwards to the ankles like an arum leaf; 
the body being skinned from neck down to the waist and made 
to wear that skin, the body being pegged to the gravel and 
roasted with fire like an antelope being roasted, being torn with 
double pointed iron hooks, the skin and flesh of the whole body 
being clipped into small bits of the size of a coin, the body 
being beaten up into pulp and sprinkled with alkaline solution, 
the body being staked to the ground through the ear, held by the 
legs and turned round and round as if on a pivot, body 1s rolled 
like a straw mat, poured all over the body with sizzling hot oil, 
being fed to the hungry dogs, being impaled alive, the head 
being severed from the body with a sword. 


Bhikkhus, the wise person seeing these punishments, it 
occurs to him thus: “I do not have these evil dhammas, and 
these evil dhammas do not have me’. Bhikkhus, this is the 
second happiness and joy experienced by the wise person in this 
very life. 


255. Bhikkhus, again, on being placed on his death 
platform or on his death bed or lying on his death ground from 
where he will not rise again, his good actions of the past 
physical, verbal and mental deeds become evident (to him) on 
the verge of death. For example bhikkhus, big mountains cast 
their shadows on the ground in the evening, become evident, 
come into view and overwhelm it. Bhikkhus, similarly to this 
example, while being laid on his death platform or death bed or 
lying down on his death ground from where he will not rise 
again, his good actions of the past, physical, verbal and mental 
become evident (to him) on the verge of death, come into view 
and overwhelm him. Bhikkhus, when the signs appear, it occurs 
thus to the wise person “I have done no evil deeds, no violent 
deeds, no foul demeritorious deeus. [ have done only good 
deeds, meritorious deeds and meritorious deeds that protect one 
from danger’. Friends, my rebirth will be that of those who have 
not done evil deeds, violent deeds, and demeritorious deeds, of 
those who have done good deeds, meritorious deeds, meritorious 
deeds that protect one from danger. This wise person does not 
have to grieve, despair, lament, agonize and become very con- 
fused. Bhikkhus, this is the third happiness and joy experienced 
by the wise person in this very life. 





298 Sunnata Vagga 


Bhikkhus, that wise person, having done good deeds 
physically, verbally and mentally, after death and dissolution of 
his body, is reborn in the good destination, the happy world of 
devas. Bhikkhus, if one were to say truthfully of what is indeed 
desirable, what is indeed pleasing, and what is indeed joyous, 
One must say: “Bhikkhus, only the deva worlds are of great 
happiness. It 1s indeed not easy to exemplify the happiness of 
the deva worlds’. (Said the Bhagava). 


256. On the Bhagava saying so, a bhikkhu respectfully 
asked the Bhagava, “Venerable Sir, could you give an ex- 
ample?” The Bhagava replied, “Bhikkhus, | can’. Bhikkhus, for 
example the Universal Monarch 1s endowed with the seven 
precious treasures and the four supernormal psychic powers and 
enjoys happiness and joy. What are the seven precious treasures? 
Bhikkhus, to the anointed Universal Monarch of the Khattiya 
caste, after having had his head washed on the fifteenth Sabbath 
(uposatha) day and dwelling in observance of the eight moral 
precepts in the uppermost terrace of his palace there appears the 
Mighty Wheel Treasure with its thousand spokes, rim and hub 
and with all parts complete. On seeing the Mighty Wheel 
Treasure if occurs to the Universal Monarch thus: “I have heard 
that the anointed Universal Monarch after having had his head 
washed on the fifteenth sabbath (uposatha) day and dwelling in 
the uppermost terrace of his palace, observing the (eight) pre- 
cepts, there appears the Mighty Wheel Treasure with its thou- 
sand spokes, rim and hub, with the power of the devas, and all 
with all parts complete. That monarch must be a Universal 
Monarch. Could it be that I am a Cakkavatti, a Universal 
Monarch? (It occurred to him). 


Bhikkhus, the anointed Universal Monarch of the Khattiya 
caste then holding a golden pitcher of water in his left hand, 
sprinkled water on the Wheel Treasure with his right hand 
saying: “May the august wheel turn and roll on. May the august 
Wheel Treasure be tnumphant’. Bhikkhus, the Wheel Treasure 
rolled on towards the Eastern region. The Universal Monarch 
followed it with his army of four components. He camped at the 
place where the Wheel Treasure halted. Bhikkhus, the rival 


Balapandita Sutta 299 


kings of the Eastern region then approached the Universal 
Monarch and said “Welcome O Great King, O Great King. 
Your coming is auspicious. O Great King please consider this 
country as your own Great King may it please Your majesty to 
instruct and advise us”. The Universal Monarch said “Refrain 
from taking life, take not what is not given, indulge not in 
sexual misconduct, speak not what is not true, and avoid taking 
intoxicating drinks, continue to enjoy your revenues as you have 
been wont to”. (said the King). Bhikkhus, the rival kings of the 
eastern region became vassals to the Universal Monarch. 


257. Bhikkhus, the Wheel Treasure then descended on 
the Eastern ocean, rose up again and rolled on towards the south 
...p... The Wheel Treasure then descended on the southern ocean 
and rose up again and rolled on towards the west ...p... The 
Wheel Treasure then descended on the western ocean and rose 
up again and rolled on towards the north. The Universal mon- 
arch followed it with his army of four components. Bhikkhus, 
the Universal Monarch then camped with his army of four 
components at the place where the Wheel Treasure halted. 


Bhikkhus, the rival kings of the northern region then 
approached the Universal Monarch and said “Welcome O Great 
King, O Great King. Your coming is auspicious. O Great King 
please consider this country as your own. O Great King may 
it please Your Majesty to instruct and advise us”. The Universal 
Monarch said “Refrain from taking life, take not what is not 
given, indulge not in sexual misconduct, speak not what is not 
true and avoid taking intoxicating drinks, continue to enjoy your 
revenues aS you have been wont to. (said the King). Bhikkhus, 
the rival kings of the northern region became vassals to the 
Universal Monarch. 


Then, bhikkhus, the wheel treasure having been trium- 
phant over all the earth bounded by the oceans returned to the 
royal city of the Universal Monarch and it stood as if it were a 
wheel fixed on an axle, at the entrance to the front Hall of the 
palace, adorning with its glory, the royal palace. Bhikkhus, to 
the Universal Monarch, there appeared such a mighty Wheel 
Treasure.(1). 


300 Sunnata Vagga 


258. Again bhikkhus, there appeared to the Universal 
Monarch, the Elephant Treasure of the breed of elephant kings 
called Uposatha, all white with the seven parts of the body 
resting firmly on the ground, endowed with marvellous power 
and able to fly in the sky. When he saw this Elephant Treasure 
the Universal Monarch was pleased at heart and thought: **Fnends, 
it would be excellent if the Elephant treasure were already 
tamed”. Bhikkhus, that Elephant Treasure then was tamed al- 
ready like thoroughbred Ganda elephant which has been well 
trained for a long time. Bhikkhus, what happened in those days 
gone by was that the Universal Monarch to test that Elephant 
treasure mounted it early in the morning and wandered all over 
the earth to the ocean limits and then returned to the capital city 
and had his morning meal. Bhikkhus, such was the elephant 
treasure which appeared to the Universal Monarch. (2) 


Again bhikkhus, there appeared to the Universal Monarch 
the horse treasure of the breed of horse kings called Valahaka, 
all white in body with a brown head and mane like munja grass, 
powerful and capable of flying in the sky. When he saw of the 
Hlorse Treasure, the Universal Monarch was pleased at heart and 
thought: “Friends, 1t would be well if this Horse treasure were 
already tamed”. Bhikkhus, that Horse Treasure then was already 
trained just like an excellent thoroughbred charger which has 
been trained for a long time. Bhikkhus, what happened in those 
days pone by was that the Universal Monarch to test that Horse 
treasure, Mounted it early in the morning and wandered al] over 
the earth to the ocean limits and then returned to the capital city 
and had his morning meul. Bhikkhus, such was the horse 
treasure which appeared to the Universal Monarch. (3) 


Again bhikkhus, there appeared for the Universal Mon- 
arch the gem treasure. That gem was a Velurlya gem, stones 
brilliant, genuine, eight-faceted, most skilfully cut,of purest water, 
transparent, complete with all good characteristics. Bhikkhus, the 
light from that Gem Treasure spread to (the distance of) a 
vozana (in all directions). Bhikkhus, what happened in those 
days gone by was that the Universal Monarch wanting to test 
that Gem Treasure arrayed his army of four components and 


Balapandita Sutta 301 


putting the Gem treasure on the top of a standard went forth in 
the deep darkness of the night. Bhikkhus, the villagers around 
thought it was daylight from the light of that Gem Treasure and 
set about their work. Bhikkhus, such was the Gem Treasure 
which appeared to the Universal Monarch. (4) 


Again bhikkhus, there appeared to the Universal Monarch 
the queen treasure, very beautiful, lovely to behold, pleasing in 
appearance, endowed with the most exceedingly beautiful com- 
plexion, neither too tall nor too short, neither too thin nor too 
plump, neither too dark nor too fair, surpassing human beauty, 
almost celestial in beauty. Bhikkhus, the touch of her body was 
soft like (the touch) of cotton wool or silk cotton. Bhikkhus, 
when it was cold the body of that Queen was warm and when 
it was hot it was cool. Bhikkhus, that Queen Treasure gave out 
the perfume of sandalwood and her mouth breathed forth the 
perfume of the dark blue lotus. Bhikkhus, the Queen of the 
Universal Monarch would rise before (the King) and go to bed 
after (the King). She would seek to hear what should be done, 
she had habits pleasing to the mind and she was pleasant in 
speech. Bhikkhus, that Queen Treasure would never transgress 
against the Unversal Monarch, even in thought, then how could 
she ever transgress in body? Bhikkhus, such was the Queen 
Treasure who appeared to the Universal Monarch. (5) 


Again, bhikkhus, there appeared to the Universal Mon- 
arch the Rich Man Treasure. That rich man was possessed of 
(lit., to him there appeared) the deva eye, the power of celestial 
vision, as a result of kamma, good deeds of former existences, 
with that (celestial vision) he could see (buried) treasure pots 
whether owned by someone or ownerless. The Rich Man Trea- 
sure approached the Universal Monarch and said: “O King, be 
at ease(lit., be unconcerned). In the matter of wealth for you, I 
shall do whatever has to be done. Bhikkhus, what happened in 
those days gone by was that the Universal Monarch wanting to 
test that Rich Man Treasure went on board a boat and entered 
the current in the middle of the River Ganga and said: “Rich 
Man, I want gold and silver’. The Rich Man Treasure said: “In 
that case O Great King, let the boat go alongside a bank of the 





302 Sunnata Vagga 


river.” The Universal Monarch said: “It is here that I want the 
gold and silver’. Then, bhikkhus, that Rich Man Treasure parted 
the water with both hands and brought up a jar full of gold and 
silver and said to the Universal Monarch: “O King, 1s this much 
enough, have I done enough and have | fulfilled (Your Majesty's 
wish) enough?” The Universal Monarch replied, “This much is 
enough, you have done enough and fulfilled (my wish) enough”. 
Bhikkhus, there appeared for the Universal Monarch the Rich 
Man Treasure with such attributes. (6) 


Again, bhikkhus, there appeared to the Universal Mon- 
arch the Eldest Son Treasure, wise, learned and intelligent. He 
had the ability to let those who should have audience with the 
king approach him, to disallow those who should not have 
audience with the king and to appoint those to office who 
should be appointed. That Eldest son Treasure approached the 
Universal Monarch and respectfully said: “Your Majesty, live 
without worry. | shall manage (Your Majesty’s affairs). Bhikkhus, 
there appeared to the Universal Monarch the Eldest Son Trea- 
sure. Bhikkhus, the Universal Monarch 1s endowed with the 
Seven treasures as described above. (7) 

259. The following are the four powers with which the 
Universal Monarch is endowed. Bhikkhus, in this world the 
Universal Monarch is very handsome, pleasing in appearance, 
endowed with exceedingly beautiful complexion , much more 
than others. Bhikkhus, this is the first power possessed by the 
Universal Monarch. (1) 


Again, bhikkhus, the Universal Monarch 1s endowed with 
a longer life, lasting many years, much longer than others. 
Bhikkhus, this is the second power possessed by the Universal 
Monarch. (2) 

Again, bhikkhus, the Universal Monarch is free from 
sickness and from ailment. He 1s endowed with internal heat 
(kKammayjateyo) neither too hot nor too cold, promoting a good 
digesuon, much better than others. Bhikkhus, this 1s the third 
power possessed by the Universal Monarch. (3) 


Balapandita Sutta 303 


Again, bhikkhus, the Universal Monarch is loved and 
cherished by brahmins and householders. Just as a father was 
loved and cherished by his children. Bhikkhus, the Universal 
Monarch was loved and cherished by brahmins and household- 
ers, Bhikkhus, the Universal Monarch also love and cherishes 
the brahmins and householders. Bhikkhus, just as a father was 
loved and cherished his children; the Universal Monarch loved 
and cherishes the brahmins and householders. 


Bhikkhus, what happened in those days gone by was that 
the Universal Monarch went out with his army of four compo- 
nents to the grounds of the park. The brahmins and household- 
ers then approached the Universal Monarch and said: “O King, 
pass slowly by so that we may (respectfully) look upon you 
longer’. Whereupon the Universal Monarch said to the chari- 
oteer: “O Charioteer, drive the carriage slowly so that I can see 
the brahmins and householders longer’. Bhikkhus, this is the 
fourth power possessed by the Universal Monarch. Bhikkhus. 
The Universal Monarch was endowed with these four powers. 
(4) 

Bhikkhus, what do you think of this? Is it not that the 
Universal Monarch enjoys happiness and joy owing to his 
being endowed with these Seven Treasures and with the Four 
Powers? (Asked the Bhagava). Venerable Sir, the Universal 
Monarch can enjoy (the said) happiness and joy by reason of 
being endowed with a single Treasure; endowed as he is with 
the Seven Treasures and the Four Powers, how much more can 
he enjoy. (said the bhikkhus). 


260. The Bhagava then took up a handful of stones and 
asked the bhikkhus: “Bhikkhus,what do you think of this? 
Which is greater, the handful of stones I am holding now, and 
the Great Himalayan mountain?” Venerable Sir, the handful of 
stones that the Venerable Sir is holding is just a small amount. 
It will not even stand comparison with the Great Himalayan 
mountain, not even with one thousand part of it. It cannot be 
compared (replied the bhikkhus). Bhikkhus, similarly the Univer- 
sal Monarch is endowed with the Seven Treasures and the Four 
Powers and consequently enjoys happiness and joy. That happi- 
ness and joy will not stand comparison with the happiness of the 


304 Sunnata Vagga 


devas, not even with a thousandth part of it. It cannot be 
compared. 


Bhikkhus, if the wise person, after a long period, some- 
times is reborn as a human being, he is reborn in the class of 
rulers with abundant possessions, in the class of brahmins with 
abundant possessions, in the class of rich householders with 
abundant possessions, in such a class with an abundance of 
possessions and wealth, of gold and silver, of ornaments and 
adornments, and_ grain. He is very handsome, pleasing in 
appearance, endowed with exceedingly good complexion, much 
more than others. He receives food and drink, clothing, vehicles, 
flowers and scents, unguents, and sleeping place and lamp. That 
person does good deeds physically, verbally and mentally. After 
doing good deeds physically, verbally and mentally, on the death 
and dissolution of his body is reborn in the good destination, the 
happy world of the devas. 


For example, bhikkhus, a heavy gambler by winning in 
the beginning comes into great wealth. Bhikkhus, such wealth 
that the heavy gambler comes into, by winning in the beginning 
is just a little. Indeed, the wise person after doing good deeds 
physically, verbally and mentally, on the death and dissolution of 
his body is reborn in the good destination, the happy world of 
the devas. Such winning is far greater than the winning at 
gambling. Bhikkhus,what has been described is the rebirth of 
perfectly wise persons. 


The Bhagavad delivered this discourse. The bhikkhus 
rejoiced at what the Bhagava had said. 


End of Balapandita Sutta, 
the Ninth in this Vagga 


10. DEVADUTA SUTTA 


Discourse on the Messengers of Death 
261. Thus have I heard: 


One the Bhagava was residing at the Jetavana monastery 
of Anathapindika in Savatthi. Then the Bhagava addressed the 
bhikkhus, saying “Bhikkhus!” The bhikkhus answered the Bhagava, 
“Venerable Sir!” The bhagava spoke thus: 


Bhikkhus, suppose there were two houses with doors 
facing each other. A man with normal vision standing between 
the two houses could see people entering and leaving those 
houses, people walking up and down and people going about 
from one house to the other. Bhikkhus, in the same way, with 
the power of divine sight, which is extremely clear, surpassing 
the sight of men, I see beings in the process of passing away 
and arising, inferior and superior beings, beautiful and ugly 
beings and with good or bad destination, I know how beings 
arise according to their own kammaz-actions, (thus): “Friends, 
there were beings who were endowed with goodness done 
bodily, verbally and mentally. They did not malign the ariyas. 
They held right views and performed actions according to nght 
views. After death and dissolution of their bodies, they appeared 
in good destinations, the happy world of the devas. 


“Friends, there were also other beings who were en- 
dowed with goodness done bodily, verbally and mentally. They 
did not malign the ariyas. They held nmght views. After death 
and dissolution of their bodies, they were reborn in the world of 
human beings. 


But, friends, there were also beings who were full of evil 
committed bodily, verbally and mentally. they maligned the 
ariyas. they held wrong views and performed actions according 


306 Sunnata Vagga 


to wrong views. After death and dissolution of their bodies, they 
appeared in the realm of ever hungry beings (petas). 


“Friends, there were also other beings who were full of 
evil committed bodily, verbally and mentally. They maligned the 
ariyas. They held wrong views and performed actions according 
to wrong views. After death and dissolution of their bodies, they 
were reborn in the realm of animals. 


“Friends, there were also other beings who were full of 
evil committed bodily, verbally and mentally. They maligned the 
arlyas. They held wrong views and performed actions according 
to wrong views. After death and dissolution of their bodies, they 
appeared in wretched destinations (duggati), 1n miserable exist- 
ences (apaya), States of ruin (vinipata), and realms of continuous 
suffering (niraya).”’ 


262. Bhikkhus, the guards of niraya held each arm of 
that person (who had passed into niraya) and showed him to 
Yama* , a king of niraya (saying:) “O king, this man has not 
served his mother well, has not served his father well, has not 
behaved well to the samanas, has not behaved well to the 
brahmanas and has not been respectful to the elders of his clan. 
May the king give him punishment.” Bhikkhus, with reference to 
the first messenger of Death (devaduta). King Yama closely 
questioned, cross-questioned and repeatedly questioned the man 
thus: “O man, did you not see among men the appearance of the 
first messenger of Death?” That man replied thus: “Sir, I did 


99 


not. 


Bhikkhus, King Yama then questioned that man_ thus: 
“Did you not see among men a young tender infant still on its 
back lving in its own faeces and urine?’ That man rephied thus: 
“Sur, T did.” 

Bhikkhus, King Yama then questioned that man thus: “O 
man, as an adult endowed with intelligence. did it not occur to 
you thus: I also am subject to rebirth and cannot overcome 





* Yama. the ruler of niraya, is a vemanika peta with a mansion of his 
own who alternately enjovs the delights of the deva world and 
experiences the sufferings of peta. 


Devaduta Sutta : 307 


rebirth. I should do good actions, physical, verbal and mental’?” 
That man replied thus: “Sir, it did not. Sir J had been unmind- 
ful.” 


Bhikkhus, King Yama then said to that man thus: “ O 
man, through unmindfulness, you failed to do good actions, 
physical, verbal and mental. O man, indeed, you have done (bad 
deeds) according to your unmindfulness. Indeed, those wrong 
deeds were not done by your mother, nor by your father, nor by 
your brother, nor by your sister, nor by your companions, not by 
your relatives, nor by samanas, nor by the devas. You yourself 
have done those wrong deeds and you yourself shall have to 
bear the consquence of that.”(1) 


263. Bhikkhus, having closely questioned, cross-ques- 
tioned, and repeatedly questioned that man with reference to the 
first messenger of Death, King Yama closely questioned, cross- 
questioned, and repeatedly questioned him with refrence to the 
second messenger of Death (thus;) “O man, did you not see 
among men the appearance of the second messenger of Death?” 
That man replied thus: “Sir, I did not.” 


Bhikkhus, King Yama then questioned that man thus: “O 
man, did you not see among men an old woman or an old man 
with back bent and crooked as a rafter, staggering with only a 
staff to rely on, in pain and senile, toothless, with hair grey and 
thin, baldheaded, wrinkle-skinned and spotted with moles?” That 
man replied thus: “Sir, I did.” 

Bhikkhus, King Yama then questioned that man thus: “O 
man, as an adult endowed with intelligence, did it not occur to 
you thus: ‘I also am subject to old age and cannot overcome old 
age. I should do good actions, physical, verbal and mental’?” 
That man replied thus: ‘Sir, it did not. Sir, I had been unmind- 
ful.’ 

Bhikkhus, King Yama then said to that man thus: “O 
man, through unmindfulness you failed to do good actions, 
physical, verbal and mental. O man, indeed, you have done (bad 
deeds) according to your unmindfulness. Indeed, those wrong 


308 Sunnata Vagga 


deeds were not done by your mother, nor by your father, nor by 
your brother, nor by your sister, nor by your companions, nor 
by your relatives, nor by samanas and brahmanas, nor by the 
devas. You yourself have done those wrong deeds and you 
yourself shall have to bear the consquence of that.” (2) 


264. Bhikkhus, having closely questioned, cross-ques- 
tioned, and repeatedly questioned that man with reference to the 
second messenger of Death, King Yama closely questioned, 
cross-questioned and repeatedly questioned him with refrence to 
the third messenger of Death (thus) “O man, did you not see 
among men the appearance of the third messenger of Death?” 
That man replied thus: “Sir, I did not,”. 


Bhikkhus, King Yama then questioned that man thus: “O 
man, did you not see among men a woman or a man who 1s 
afflicted with disease, suffering and seriously 11], lying in his or 
her own faeces and urine who has to be raised up and has to 
be put to bed by others?” That man replied thus: “Sir, I did.” 


Bhikkhus, King Yama questioned that man thus: “O 
man, as an adult endowed with intelligence, did it not occur to 
you thus: ‘I also am subject to illness and cannot overcome 
illness. I should do good actions, physical, verbal and mental’?’’That 
man replied thus: “Sir, it did not. Sir, | had been unmindful.” 


Bhikkhus, King Yama then said to that man thus: “O 
man, through unmindfulness, you failed to do good actions, 
physical, verbal and mental. O man, indeed, you have done (bad 
deeds) according to your unmindfulness. Indeed those wrong 
deeds were not done by your mother, nor by your father, nor by 
your brother, nor by your sister, nor by your companions, nor 
by your relatives, nor by samanas and brahmanas, nor by the 
devas. You yourself have done those wrong deeds and yourself 
shall have to bear the consequence of that.’’(3) 


265. Bhikkhus, having closely questioned, cross-ques- 
tioned and repeatedly questioned that man with reference to the 
third messenger of Death, King Yama closely questioned, cross- 
questioned, and repeatedly questioned him with reference the 
fourth messenger of Death (thus:) “O man, did you not see 
among men the appearance of the fourth messenger of Death?” 
That man replied thus: “Sir, I did not.” 


Devadutta Sutta 309 


Bhikkhus, King Yama then questioned that man thus:“O 
man, did you not see among men a thief being seized by the 
king who meted out various punishments to him--whipping, 
caning, beating with sticks, cutting off the hands, cutting off the 
legs, cutting off both hands and legs, cutting off the ears, cutting 
off the nose, cutting off the ears and the nose, opening the skull, 
pouring in molten iron into the brain like pouring boiling sour- 
gruel, scalping the head to look like a conch-shell, filling blood 
into the mouth which is agape like Rahu’s that swallows the 
sun, making fire-works by wrapping the body in oilcloth and 
setting it afire, making a flaming torch by wrapping the hands in 
oilcloth and setting them afire, flaying him so that the skin of the 
whole body falls down to the ankle looking like a mass of 
leaves at the base of an arum plant, flaying him upwords from 
ankle to neck making the skin look like a robe made of bark, 
making him look like a crawling antelope out of him by 
impaling him with sticks (in all the four limbs), pulling down the 
skin, flesh and sinews with iron spikes as sharp as fish-hooks, 
chopping up the flesh of the body piece by piece, each weighing 
one tical, beating with iron spikes and sprinkling (the wounds) 
with salt, impaling him on an iron stake and revolving him 
around it as if turning a door-bolt in its door-post, reducing his 
bones into pulp which is formed into the shape of a straw-ring 
that serves as a stand for the rice-pot, pouring boiling oil over 
him, causing him to be devoured by dogs, impaling him alive on 
an iron stake, cutting off the head with the sword?” That man 
replied thus: “Sir, I did.” 


Bhikkhus, King Yama then questioned that man thus: “O 
man, as an adult endowed with intelligence, did it not occur to 
you thus: ‘Friends, those who commit evil deeds are subject to 
these various forms of punishment in this very life. How much 
more so it would be in the next existence. I should do good 
actions, physical, verbal and mental’?” That man replied thus: 
“Sir, it did not. Sir, I had been unmindful.” 


Bhikkhus, King Yama then said to that man thus: “O 
man, through unmindfulness you failed to do good actions, 





310 Sunnata Vagga 


physical, verbal and mental. O man, indeed, you have done (bad 
deeds) according to your unmindfulness. Indeed, those wrong 
deeds were not done by your mother, nor by your father, nor by 
your brother, nor by your sister, nor by your companions, nor 
by your relatives, nor by samanas and brahmanas, nor by the 
devas. You yourself have done those wrong deeds and you 
yourself shall have to bear the consequence of that.”(4) 


266. Bhikkhus, having closely questioned, cross-ques- 
tioned and repeatedly questioned that man with reference to the 
fourth messenger of Death, King Yama closely questioned, 
cross-questioned, and repeatedly questioned him with reference 
to the fifth messenger of Death (thus:) “O man, did you not see 
among men the appearance of the fifth messenger of Death?’ That 
man replied thus: “Sir, I did not.” 


Bhikkhus, King Yama then questioned that men thus: 
“Did you not see among men (the body of) a woman or a man, 
one day dead, or two days dead, or three days dead, swollen, 
turning black and blue and festering?” That man replied thus: 
“Sir, I did.” 


Bhikkhus, King Yama then questioned that man thus: “O 
man, aS an adult endowed with intelligence, did it not occur to 
you thus: I also am subject to death and cannot overcome death. 
‘I should do good actions, physical, verbal and mental’?” That 
man replied thus: “Sir, it did not. Sir, I had been unmindful.” 


Bhikkhus, King Yama then said to that man thus: “O 
man, through unmindfulness, you failed to do good actions, 
physical, verbal and mental. O man, indeed, you have done (bad 
deeds) according to your unmindfulness. Indeed. those wrong 
deeds were not done by your mother, nor by your father, nor by 
your brother, nor by your sister, nor by your companions, nor 
by your relatives, nor by samanas and brahmanas, nor by the 
devas. You yourself have done those wrong deeds and you 
yourself shall have to bear the consequence of that.”(5) 


267. Bhikkhus, after closely questioning, cross-questioned 
and repeatedly questioning that man with refrence to the fifth 


Devaduta Sutta 311 


messenger of Death, King Yama remained silent. Bhikkhus, the 
guards of niraya then meted out to the man the punishment 
known as the five ways of pinioning. They drove a hot iron 
spike into one hand and another hot iron spike into the other 
hand. They drove a hot iron spike into one leg and another hot 
iron spike into the other leg. They drove a hot iron spike into 
the middle of the breast. In that niraya, that man had to undergo 
severe, excruciatingly sharp, frightening and painful sensations. 
There was no death for him before the exhaustion of his evil 
kamma. 


Bhikkhus, the guards of niraya made that man lie down 
and chopped him with machetes...p... 


Bhikkhus, the guards of niraya held that man upside 
down and chopped him with hatchets...p... 


Bhikkhus, the guards of niraya harnessed that man to a 
carriage and made him run back and forth on ground blazing red 
with flames ...p... 


Bhikkhus, the guards of niraya made that man go up and 
come down a big mountain of live coals blazing red with flames 


oP) ee 

Bhikkhus, the guards of niraya held that man upside 
down and dropped him into a hot iron cauldron blazing red with 
flames. In that niraya, that man was boiled, with foam rising up 
to the top. In that niraya, while being boiled, with foam rising 
up to the top, that man appeared at the surface once, sank once 
and floated sideways once. In that niraya, that man had to 
undergo severe, excruciatingly sharp, frightening and painful 
sensations. There was no death for him before the exhaustion of 
evil kamma. Bhikkhus, the guards of niraya cast that man into 
a greater niraya. Bhikkhus, indeed, that great niraya is four- 
cornered and has four gates, and is divided into equal sections. 
It is bounded by iron walls and roofed with iron plates. The 
flooring of that niraya is made of iron, blazing with flames. That 
niraya extends a hundred yojanas in all directions and exists all 
the time. 


312 Sunnata Vagga 


268. Bhikkhus, the flames rising from the eastern wall of 
that great niraya strike against the western wall. The flames 
rising from the western wall strike against the eastern wall. The 
flames rising from the northern wall strike against the southern 
wall. The flames rising from the southern wall strike against the 
northern wall. The flames rising from the bottom strike against 
the top. The flames nsing from the top strike against the bottom. 
In that niraya, that man had to undergo severe, excruciatingly 
sharp, frightening and painful sensations. There was no death for 
him before the exhaustion of his evi! kamma. 


Bhikkhus, once in a long while, the eastern gate of that 
great niraya opens. When that gate opened that man ran with 
great speed to that gate, and had his flesh burnt, had his sinews 
burnt, had his bones smoking. When he lifted his feet, he got 
burnt in the same way (as when he put them down). Bhikkhus, 
after a long lapes of time that gate closes. In that niraya that 
man had to undergo severe, excruciatingly sharp, frightening 
and painful sensations. There was no death for him before the 
exhaustion of his evil kamma. 


Bhikkhus, once in along while, the western gate of that 
great niraya opens...p...the northern gate opens ...p...the south- 
ern gate opens. When that gate opened, that man ran with great 
speed to that gate, and had his outer skin burnt, had his inner 
skin burnt, had his flesh burnt, had his sinews burnt, had his 
bones smoking. When he lifted his feet, he got burnt in the same 
way (as when he put them down). Bhikkhus, after a long lapse 
of time, that gate closes. In that niraya, that man had to undergo 
severe, excruciatingly sharp, frightening and painful sensations. 
There was no death for him before the exhaustion of his evil 
kamma. 

Bhikkhus, once in a long while, the eastern gate of that 
great niraya opens. When that gate opened, that man ran with 
great speed to that gate, and had his outer skin burnt, had his 
inner skin burnt, had his flesh burnt, had his sinews burnt, had 
his bones smoking. When he lifted his feet, he got burnt in the 
same way (as when he put them down). That man then got out 
through that gate. 


Devaduta Sutta 313 


269. Bhikkhus, there is the Gditha niraya (filled with 
excrement) adjacent to and connected with that great niraya. 
That man fell into that niraya. Bhikkhus, in that Githa niraya, 
creatures with beaks like needles cut into his outer skin, then cut 
into his inner skin, then cut into his flesh, then cut into his 
sinews, then cut into his bones and ate up the marrow. In that 
niraya, that man had to undergo severe, excruciatingly sharp, 
frightening and painful sensations. There was no death for him 
before the exhaustion of his evil kamma.(1) 


Bhikkhus, there is the Kukkula niraya (filled with hot 
ashes) adjacent to and connected with that Githa niraya. That 
man fell into that niraya. In that niraya, that man had to undergo 
severe, excruciatingly sharp, frightening and painful sensations. 
There was no death for him before the exhaustion of his evil 
kamma.(2) 


Bhikkhus, adjacent to and connected with that Kukkula 
niraya 1s the niraya of extensive ‘forest of silk-cotton trees’. 
rising to a height of one yojana, blazing red with flames and 
having thorns that are sixteen digit long. That man was made to 
climb those trees and descend from those trees. In that niraya, 
that man had to undergo severe, excruciatingly sharp, frightening 
and painful sensations. There was no death for him before the 
exhaustion of his evil kamma.(3) 


Bhikkhus, adjacent to and connected with that ‘forest of 
silk-cotton trees’. is the niraya of the great ‘forest of sword- 
leafed trees’. That man got into that forest. When blown by the 
wind, the leaves fell and cut the hands of that man, cut off his 
legs, cut off both his hands and legs, cut off his ears, cut off his 
nose, cut off both his ears and nose. In that niraya, that man had 
to undergo severe, excruciatingly suarp, frightening and painful 
sensations. There was no death for him before the exhaustion of 
his evil kamma.(4) 


Bhikkhus, adjacent to and connected with that ‘forest 
of sword-leafed trees’. is the niraya of the great ‘river of salt 
water’. That man fell into that river. He was carried down- 
stream or upstream and both downstream and upstream in that 





314 Sufifiata Vagga 


river. In that niraya, that man had to undergo severe, excruciat- 
ingly sharp, frightening and painful sensations. There was no 
death for him before the exhaustion of his evil kamma.(5) 


270. Bhikkhus, the guards of niraya pulled up that man 
with iron hooks, laid him on the bank and asked thus: “O man, 
what do you want?’ That man replied thus: “ Sirs, I am 
hungry”. Bhikkhus, the guards of niraya opened his mouth with 
a hot iron spike, blazing red with flames, and put into his mouth 
a hot iron-ball, blazing red with flames.The iron-ball burnt his 
lips, burnt his mouth, burnt his throat, burnt his chest, and 
passed out from the bottom carrying with it his large and small 
intestines. In that niraya, that man had to undergo severe, 
excruciatingly sharp, frightening and painful sensations. There 
was no death for him before the exhaustion of his evil kamma. 


Bhikkhus, the guards of niraya asked that man thus: “O 
man, what do you want?” That man replied thus: “ Sirs, I am 
thirsty”. Bhikkhus, the guards of niraya opened his mouth with 
a hot iron spike, blazing red with flames, and poured into his 
month hot molten iron, blazing red with flames.The molten iron 
burnt his lips, burnt his mouth, burnt his throat, burnt his chest, 
and passed out from the bottom carrying with it his large and 
small intestines. In that niraya, that man had to undergo severe, 
excruciatingly sharp, frightening and painful sensations. There 
was no death for him before the exhaustion of his evil kamma. 
Bhikkhus, the guards of niraya cast that man back again into the 
great Niraya. 


Bhikkhus, what happened in the past was that it occurred 
to King Yama thus: “ Friends, those who in this world do evil 
and demeritorious deeds are subject to such punishments. It 
would be good if I went to be reborn a human being, if also 
there were to appear in the world a Tathagata who 1s Homage- 
Worthy and Perfectly Self-Enightened, if also I were to pay 
homage to that Bhagava, if also the Bhagava were to expound 
the dhamma to me, if also I could understand the dhamma of the 
Bhagava.” 


Devaduta Sutta 315 


Bhikkhus, I do not expound this after hearing it from 
other samanas or brahmanas. Indeed, only after I have known, 
seen and found our this matter by myself, do I expound it. 


2/1. Thus said the Bhagava. After having said thus, the 
Sugata, the Teacher, further uttered these verses: 


Though warned by the Messengers of Death, 
unmindful some men remain: 

Born in bad destinations, for a long time they 
grieve in sorrow and pain. 

Yet in this world, warned by the Messengers of 
Death, the Virtuous ones who are Serene, 

Are never unmindful of the ariyas’ teachings. 
Seeing danger in Clinging, as the cause of birth 
and death; 

Freed from Clinging, they arrive at the end of 
birth and death: 

Those ariyas who realize Nibbana, happiness and 
peace in this very life they have won; 

And passing beyond all danger, all dukkha they 
have overcome. 


End of the Devadtta Sutta, 
the tenth in this Vagga. 
End of the Sufifiata Vagga, the Third. 


Namo tassa bhagavato arahato sammasambuddhassa 


(iv) VIBHANGA VAGGA 


et oe 
ho — © 


. Bhaddekaratta Sutta 
. Ananda Bhaddekaratta Sutta 


Maha Kaccana Bhaddekaratta Sutta 


. Lomasakangiya Bhaddekaratta Sutta 


Culakammavibhanga Sutta 
Maha kamma Vibhanga Sutta 


. Salayatanavibhanga Sutta 
. Uddesa Vibhanga Sutta 

. Aranvibhanga Sutta 

. Dhatuvibhanga Sutta 

. Dakkhinavibbhanga Sutta 
. Dakkhina Vibhanga Sutta 


1. BHADDEKARATTA SUTTA 
Discourse on One who has an Excellent Night 


2/2. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monas- 
tery of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus, saying: “Bhikkhus!” And they an- 
swered him: “Venerable Sir!” The Bhagava said thus: “Bhikkhus, 
I shall expound to you. both in brief and in detail, a discourse 
on a bhaddekaratta', one who has an excellent night. Listen and 
bear it well in mind. I shall speak.” “Very well, Venerable 
Sir,” replied the bhikkhus to the Bhagava. Then the Bhagava 
spoke these words: 


Neither the past (khandhas) should be harked back to, 
nor the future (khandhas) be hankerd after. The past 1s no more 
and the future is not yet.? 


The wise person contemplates the presently ansing physical 
and mental phenomena as and when they arise. He would 
repeatedly cultivate the development of Insight Knowledge which 
is immovable and unshakable. 


The effort should be made today. One may dle tomor- 
row, who:knows? We have no covenant with the King of 
Death and his many warriors.’ 





1. bhaddekaratta: bhaddekaratta: According to the Commentary, bhaddekaratta 
means ‘One who has an excellent night on account of vipassana 
practice.’ 

2. As the five physical and mental aggregates of the past are no more, 
they should not be harked back to with Craving and wrong view. As 
the five physical and mental aggregates of the future are not yet, they 
should not be hankered after with Craving and wrong view. 


3. Warriors of the King of Death: they are the causes of death such as 
fire, poison, weapons, disease, etc., 


Bhaddekaratta Sutta 319 


The tranquil Muni* has defined the person who lives 
thus, diligently meditating day and night as a bhaddekaratta. 


273. Bhikkhus, how does one hark back to the past? 
One takes delight in a past appearance, thinking, ‘I had such 
and such an appearance in the past.’ One takes delight in a past 
sensation, thinking, ‘I had such and such a sensation in the 
past."One takes delight in a past’ sensation, thinking, ‘I had 
such and such a sensation in the past.’ One takes delight in a 
past perception, thinking, ‘I had such and such a perception in 
the past.’ One takes delight in a past volitional activity, think- 
ing, ‘I had such and such a volitional activity in the past.’ One 
takes delight in a past consciousness, thinking, ‘I had such and 
such a consciousness in the past.’: Bhikkhus, this is how the 
past 1s harked back to. 


Bhikkhus, how does one not hark back to the past? One 
does not take delight in a past appearance, thinking, ‘I had 
such and such an appearance in the past.’ One does not take 
delight in a past sensation, thinking, ‘I had such and such a 
sensation in the past.’ One does not take delight in a past 
perception, thinking, ‘I had such and such a sensation in the 
past.” One does not take delight in a past perception, thinking 
‘I had such and such a perception in the past.’ One does not 
take delight in a past volitional activity, thinking ‘I had such a 
volitional activity in the past.’One does not take delight in a 
past consciousness, thinking ‘I had such and such a conscious- 
ness in the past.’ Bhikkhus, this is how th past is not harked 
back to. 


274. Bhikkhus, how does one hanker after the future? 
One takes delight in a future appearance, thinking, “May |] 
have such and such an apperance in the future.’ One takes 
delight in a future sensation, thinking ‘May I have such and 
such a sensation in the future.’ One takes delight in a future 
perception, thinking, ‘May I have such and such a perception in 
the future. One takes delight in a future volitional activity 





4. Muni: It is one of the epithets of the Buddha. All defilements have 
become extinct in a Muni, making for tranquillity. 





320 Vibhatiga Vagga 


thinking ‘May I have such and such a volitional activity in the 
future.’ One takes delight in a future consciousness thinking, 
May I have such and such a consciousness in the future. 
Bhikkhus, this 1s how the future is hankered after. 


Bhikkhus, how does one not hanker after the future? 
One does not takes delight in a future appearance, thinking, 
‘May I have such and such an apperance in the future.’ One 
does not takes delight in a future sensation, thinking ‘May I 
have such and such a sensation in the future.’ One does not 
takes delight in a future perception, thinking, ‘May I have such 
and such a perception in the future. One does not takes delight 
in a future volitional activity thinking ‘May I have such and 
such a volitional activity in the future.’ One does not takes 
delight in a future consciousness thinking, May I have such and 
such a consciousness in the future.’ Bhikkhus, this 1s how the 
future 1S not hankered after. 


275. How is one carried away (by Craving and wrong 
view) in respect of presently arising physical and mental phe- 
nomena? Bhikkhus, in this world, an ignorant worldling, who 
habitually disregards the ariyas, who is not proficient in the 
teachings of the ariyas, who 1s not trained and disciplined in 
the teachings of the ariyas, who habitually disregards men of 
virtue, who 1s not proficient in the teachings of men of virtue, 
who is not trained and disciplined in the teachings of men of 
virtue, regards corporeality as atta, Self, or regards the remain- 
ing aggregates as atta having corporeality,> or regards corpore- 
ality (as existing) in atta, or atta (as existing) in corporeality; 
regards sensations...p...regards perception ...p... regards voli- 
tional activities ...p...; and regards consciousness as atta, Self, 
or regards the remaining aggregates as atta having conscious- 
ness, or regards consciousness (as existing) in atta, or atta (as 
existing) in consciousness.® Bhikkhus, this is how one is carried 
away (by Craving and wrong view) in respect of presently 
arising physical and mental phenomena. 





5. the view that only mental aggregates are atta which has corporeality. 


6. See f.n 6 to Mahapunnama Sutta. 


Bhaddekaratta Sutta 321 


Bhikkhus, how is one not carried away (by Craving and 
wrong view) in respect of presently arising physical and mental 
phenomena? Bhikkhus, in this world a learned ariya disciple, 
who pays attention to the ariyas, who is proficient in the 
teachings of the ariyas, who is trained and disciplined in the 
teachings of the ariyas, who pays attention to men of virtue, 
who is proficient in the teachings of men of virtue, who is 
trained and disciplined in the teachings of men of virtue, does 
not regard corporeality as atta, Self, does not regard the re- 
maining aggregates as atta having corporeality, does not regard 
corporeality (as existing) in atta, does not regard atta (as 
existing) in corporeality; does not regard sensation ...p...does 
not regard volition! activities...p... does not regard conscious- 
ness as atta, Self, does not regard the remaining aggregates as 
atta having consciousness, does not regard consciousness (as 
existing) in atta, does not regard atta (as existing) 1n conscious- 
ness. Bhikkhus, this is how one is not carried away (by 
Craving and wrong view) in respect of presently arising physi- 
cal and mental phenomena. 


Neither the past should be harked back to, nor the future 
be hankered after. The past is no more and the future is not 
yet. 


The wise person contemplates the presently arising physical 
and mental phenomena as and when they arise. He would 
repeatedly cultivate the development of Insight Knowledge which 
is immovable and unshakable. 


The effort should be made today. One may die tomor- 
row, who knows? We have no covenant with the King of 
Death and his many warriors. 

The tranquil Muni has defined the person who lives 
thus,diligently meditating day and night, as a bhaddekaratta. 

Bhikkhus, this is what I meant when I said that I would 
expound to you, both in brief and in detail, a discourse on 
bhaddekaratta, one who has an excellent night. 

Thus the Bhagava spoke. Delighted with what the Bhagava 
had said, those bhikkhus received it with gladness. 


End of the Bhaddekaratta Sutta, 
the first in this Vagga. 


2. ANANDABHADDEKARATTA SUTTA 


Discourse on an Excellent Night, 
by the Venerable Ananda 


2/6. Thus have I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Andthapindika in Savatthi. On that occasion the Vener- 
able Ananda was instructing the bhikkhus to realize (the ben- 
efits) of the Dhamma, in the assembly hall, to become estab- 
lished (in the observance) of the Teaching and to be filled with 
the gladness and enthusiasm for (the practice of) the Teaching. 
He discoursed on the Bhaddekaratta Sutta in brief and at 
length. 

At that time the Bhagava rose from his evening rest, 
came to the assembly hall, sat at the place prepared for him 
and said: “Bhikkhus, which bhikkhu has been instructing you to 
realize (the benefits) of the Dhamma in this assembly hall, to 
become established in (the observance of) the Teaching and to 
be filled with the gladness and enthusiasm for (the practice of) 
the Teaching, and discoursing on the Bhaddekaratta Sutta in 
brief and at length.” (Asked the Bhagava). Venerable Sir, the 
Venerable Ananda has been instructing us in the Dhamma in 
this assembly hall, making us practise it, sharpen and enliven 
the practice and discoursing on the Bhaddekaratta Sutta in brief 
and at length’. (Answered the bhikkhus) 


Thereupon the Bhagava asked the Venerable Ananda 
thus: “Ananda, how have you been instructing the bhikkhus to 
realize (the benefits of) the Dhamma, to become established (in 
the observance of) the Teaching and to be filled with the 
gladness and enthusiasm for (the practice of) the Teaching, and 
discoursing on the Bhaddekaratta Sutta in bnef and at length. 


Ananda Bhaddekaratta Sutta 323 


“Neither the past (khandha) should be harked back 
to, nor the (khandhas) of the future be hankered after. 
The past is no more and the future is not yet. 


The wise person who perceives the presently arising 
Dhammas as and when they arise, should repeatedly 
cultivate in unstinted and uninterrupted insight medita- 
tion. 


The effort should be made today. One may die 
tomorrow, Who knows? We have no covenant with 
the King of Death with his many warriors. 


The Bhagava (muni) who has extinguished the de- 
filements, teaches that the bhikkhu who lives dili- 
gently meditating day and night is the bhikkhu who 
has an excellent night’. 


277. Friends, how is the past harked back to? (Reflect- 
ing) “I have been in the past, one with such delightful physical 
appearance’, one repeatedly takes delight in such _ physical 
appearance. (Reflecting), “I have been in the past, one with 
such delightful sensation’, one repeatedly takes delight in such 
sensation. (Reflecting) I have been in the past, one with such 
delightful perception”, one repeatedly takes delight in such 
perception. (Reflecting), “I have been in the past, one with 
such delightful volitional actions, one repeatedly takes delight 
in such volitional actions. (Reflecting), “I have been in the 
past, one with such delightful consciousness,’ one repeatedly 
takes delight in such consciousness. Friends, this is how the 
past is harked back to. 


Friends, how does one not hark back to the past? 
(Reflecting), “IJ have been in the past, one with such delightful 
appearance,” one does not repeatedly take delight in such 
physical appearance. (Reflecting), I have been in the past, one 
with such delightful sensation, one does not repeatedly take 
delight in such sensation. (Reflecting), “I have been in the past, 
One with such delightful perception”, one does not repeatedly 
take delight in such perception. (Reflecting), “I have been in 
the past, one with such delightful volitional actions,” one does 


2. ANANDABHADDEKARATTA SUTTA 


Discourse on an Excellent Night, 
by the Venerable Ananda 


276. Thus have I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika in Savatthi. On that occasion the Vener- 
able Ananda was instructing the bhikkhus to realize (the ben- 
efits) of the Dhamma, in the assembly hall, to become estab- 
lished (in the observance) of the Teaching and to be filled with 
the gladness and enthusiasm for (the practice of) the Teaching. 
He discoursed on the Bhaddekaratta Sutta in brief and at 
length. 

At that time the Bhagava rose from his evening rest, 
came to the assembly hall, sat at the place prepared for him 
and said: “Bhikkhus, which bhikkhu has been instructing you to 
realize (the benefits) of the Dhamma in this assembly hall, to 
become established in (the observance of) the Teaching and to 
be filled with the gladness and enthusiasm for (the practice of) 
the Teaching, and discoursing on the Bhaddekaratta Sutta in 
brief and at length.” (Asked the Bhagava). Venerable Sir, the 
Venerable Ananda has been instructing us in the Dhamma in 
this assembly hall, making us practise it, sharpen and enliven 
the practice and discoursing on the Bhaddekaratta Sutta in brief 
and at length”. (Answered the bhikkhus) 


Thereupon the Bhagava asked the Venerable Ananda 
thus: “Ananda, how have you been instructing the bhikkhus to 
realize (the benefits of) the Dhamma, to become established (in 
the observance of) the Teaching and to be filled with the 
gladness and enthusiasm for (the practice of) the Teaching, and 
discoursing on the Bhaddekaratta Sutta in bref and at length. 


Ananda Bhaddekaratta Sutta 323 


“Neither the past (khandha) should be harked back 
to, nor the (khandhas) of the future be hankered after. 
The past is no more and the future is not yet. 


The wise person who perceives the presently arising 
Dhammas as and when they arise, should repeatedly 
cultivate in unstinted and uninterrupted insight medita- 
tion. 


The effort should be made today. One may die 
tomorrow, Who knows? We have no covenant with 
the King of Death with his many warriors. 


The Bhagava (muni) who has extinguished the de- 
filements, teaches that the bhikkhu who lives dili- 
gently meditating day and night is the bhikkhu who 
has an excellent night’. 


277. Friends, how is the past harked back to? (Reflect- 
ing) “I have been in the past, one with such delightful physical 
appearance”, one repeatedly takes delight in such _ physical 
appearance. (Reflecting), “I have been in the past, one with 
such delightful sensation’, one repeatedly takes delight in such 
sensation. (Reflecting) I have been in the past, one with such 
delightful perception”, one repeatedly takes delight in such 
perception. (Reflecting), “I have been in the past, one with 
such delightful volitional actions, one repeatedly takes delight 
in such volitional actions. (Reflecting), “I have been in the 
past, one with such delightful consciousness,” one repeatedly 
takes delight in such consciousness. Friends, this is how the 
past is harked back to. 


Friends, how does one not hark back to the past? 
(Reflecting), “I have been in the past, one with such delightful 
appearance,” one does not repeatedly take delight in such 
physical appearance. (Reflecting), I have been in the past, one 
with such delightful sensation, one does not repeatedly take 
delight in such sensation. (Reflecting), “I have been in the past, 
one with such delightful perception”, one does not repeatedly 
take delight in such perception. (Reflecting), “I have been in 
the past, one with such delightful volitional actions,” one does 





324 Vibhatiga Vagga 


not take delight in such volitional actions. (Reflecting), “I have 
been in the past, one with such delightful consciousness”, one 
does not repeatedly take delight in such consciousness. Friends, 
this is how one does not hark back to the past. 


Friends, how is the future hankered after? (Wishing) 
“May I in the future be one with such delightful appearance” 
One repeatedly takes delight in such physical appearance. ‘May 
I be one with such delightful sensation” ...p... “May I be one 
with such delightful perception” ... “May I be one with such 
delightful volitional actions”. (Wishing) “May I in future be 
One with such delightful consciousness’, one repeatedly takes 
delight in such consciousness. Friends, this 1s how the future 1s 
hankered after. 


Friends, how is the future not hankered after (Wishing), 
“May I in the future be one with such delightful physical 
appearance’, One does not repeatedlly take delight in such 
physical appearance. ‘“‘May I be one with such delightful sensa- 
tion ...p... “May I be one with such delightful perception”. 
“May | be one with such delightful volitional actions”. (Wish- 
ing) “May I in the future be one with such delightful con- 
sciousness”, one does not take delight 1n such consciousness. 
Friends, this is how the future is not hankered after. 


Friends, how 1s one carried away in respect of presently 
arising dhammas? Friends, in this world, the worldling who 
habitually disregards the Ariyas, who 1s not proficient in the 
teachings of the Ariyas, who 1s not trained and disciplined in 
the teaching of the Ariyas, who habitually disregards men of 
Virtue, Who 1s not proficient in the teachings of men of virtue, 
who 1s not trained and disciplined in the teaching of men of 
virtue, regards corporeality as atta, Self or regards the remain- 
Ing aggregates as atta having corporeality, or regards corpore- 
ality as existing in atta, or atta (as existing) 1n corporeality, 
regards sensation, regards perception, regards volitional actions, 
and regards consciousness as atta, or Self; regards the remain- 
Ing aggregates as alta, having consciousness, or regards con- 
sciousness (as existing) In alta, or atta (aS existing) in con- 
sclousness. Friends, this 1s how one 1s carried away in respect 
of presently arising dhammas. 


Ananda Bhaddekaratta Sutta 325 


Friends, how is one not carried away in respect of 
presently arising dhammas? Friends, in this world, a learned 
Arlya disciple who pays attention to the Ariyas, who 1s profi- 
cient in the Teaching of the Ariyas, who is trained and disci- 
plined in the Teachings of the Ariyas, who pays attention to 
men of virtue, who is proficient in the Teachings of men of 
Virtue, who is trained and disciplined in the Teaching of men 
of virtue, does not regard corporeality as atta, Self, does not 
regard the remaining aggregates as atta having corporeality, 
does not regard corporeality ,(as existing) in atta, does not 
regard atta (as existing) in corporeality: does not regard sensa- 
tion; does not regard perception; does not regard volitional 
actions; does not regard consciousness as atta, Self, does not 
regard the remaining aggregates as atta having consciousness, 
does not regard consciousness (as existing) 1n consciousness. 
Friends, this is how one is not carried away in respect of 
presently arising dhammas. 


“Neither the past should be harked back, nor the 
future hankered after. The past is no more and the 
future 1s not yet. 

The wise person who perceives the pres- 
ently arising Dhammas as and when they arise 
should repeatedly cultivate in unstinted and unin- 
terrupted insight meditation. 

The effort should be made today. One may 
die tomorrow, who knows? We have no covenant 
with the King of Death with his warriors. 

The Bhagava (muni) who has extinguished 
the defilements, teaches that “the bhikkhu who 
lives diligently meditating day and night is the 
bhikkhu who has an excellent night”. (Thus said 
the Bhagava). 


Venerable Sir, I have been instructing the bhikkhus to 
realize (the benefits of) the Dhamma, to become established (in 
the observance) of the Teaching and to be filled with the 
gladness and enthusiasm for (the practice) of the Teaching and 
discoursing on the Bhaddekaratta Sutta in brief and at length. 
(Respectfully reported Ananda). 


326 Vibhanga Vagga 


278. Ananda, well done, well done. Ananda, you did 
instruct the bhikkhus well in the Dhamma, make them practise 
it well, make them sharpen and enliven their practice well, and 
discourse on the Bhaddekaratta Sutta in brief and at length. 

“The past should not be harked back ...p... The 

Bhagava (muni) who has extinguished the defile- 

ments, teaches that that bhikkhu is “the bhikkhu 

who has one excellent night” 
Ananda, how is the past harked back? ...p... Ananda, 
this is how the past is harked back. Ananda, how is 

the past not harked back? ...p... Ananda, this how 

the past is not harked back. Ananda, how is the 

future hankered after? ...p... This 1s how the future 

is hankered after: Ananda, how is the future not 

hankered after? ...p... This is how the future is not 

hankered after. Ananda, how is one carried away in 
respect of the presently arising dhammas? ...p... 

Ananda, this is how one is carried away in respect 

of the presently arising dhammas. Ananda, how is 

One not carried away in respect of presently arising 

dhammas ...p... Ananda, this is how one is not 

carried away In respect of presently arising dhammas. 
The past should not be harked back to ...p... The 

Bhagava (muni) who has extinguished the defile- 

ments, teaches that that bhikkhu is “the bhikkhu 

who has one excellent night”. 


The Bhagava delivered this discourse. The Venerable 
Ananda rejoiced at what the Bhagava had said. 


End of the Ananda Bhaddekaratta Sutta, 
the second in this Vagga. 


3. MAHA KACCANA BHADDEKARATTA SUTTA 


Discourse on an Excellent Night, 
by the Venerable Maha Kaccana 


2/79. Thus have I heard: 


Once the Bhagava was residing at Tapodarama monas- 
tery in Rajagaha. On that occasion, the Venerable Samiddhi 
rose from his bed when it was near dawn and went to Tapoda 
River to have a bath. After having his bath in the Tapoda 
River, he came up and was drying his body and standing in a 
single robe. Then, when the early part of the night had passed, 
a deva approached the Venerable Samiddhi and stood in a 
suitable place. He had a very delightful appearance and his 
radiance illuminated the whole of Tapoda River. That deva 
after having stood in a suitable place, addressed the Venerable 
Samiddhi thus: “Bhikkhu, do you bear in mind the Bhaddekaratta 
Sutta, both in brief and at length?” “My friend, I do not bear 
in mind the Bhaddekaratta Sutta both in brief and at length. My 
friend,do you bear in mind the Bhaddekaratta Sutta both in 
brief and at length, my friend deva?” (Venerable Samiddhi 
questioned the deva in turn). 


‘“Bhikkhu, neither do I bear the Bhaddekaratta Sutta in 
brief or at length. Bhikkhu, do you bear the verses of the 
Bhaddekaratta Sutta?’”’ (Asked the deva). “My friend, I do not 
bear the verses of the Bhaddekaratta Sutta. My friend deva, do 
you bear with you, you the verses of the Bhaddekaratta Sutta. 
(Venerable Samiddhi questioned the deva in turn). “Bhikkhu, I 
do not either”. (After saying this) the deva continued, “Bhikkhu, 
do learn the Bhaddekaratta Sutta in brief and at length. 
Bhikkhu, recite the Bhaddekaratta Sutta in brief and at length. 
Bhikkhu, bear in mind well the Bhaddekaratta Sutta in brief 
and at length. Bhikkhu, the Bhaddekaratta Sutta in brief and at 
length is the beginning of the Noble Practice and is associated 
with benefit. After saying this the deva vanished from that 
place. 





328 Vibhaiga Vagga 


280. Then the Venerable Samiddhi, when the night was 
passed, approached the Bhagava, made his obeisance and sat in 
a suitable place. After having sat in a suitable place the 
Venerable Samiddhi addressed the Bhagava thus: “Venerable 
Sir, when it was near dawn I approached Tapoda River to have 
a bath. After having my bath I came up and was drying my 
body and standing in a single robe. Then, when the night had 
passed, a deva approached me and stood in a suitable place. He 
had a very delightful appearance and his radiance illuminated 
the whole of the Tapoda River. That deva after having stood in 
a suitable place addressed me thus: “Bhikkhu, do you bear in 
mind the Bhaddekaratta Sutta in brief and at length?” 


Venerable Sir, when so asked, I said to the deva: “My 
friend, I do not bear in mind the Bhaddekaratta Sutta in bnef 
and at length. My fmend deva, do you bear in mind the 
Bhaddekaratta sutta both in mind and at length?” “Bhikkhu, 
neither do I bear in mind the Bhaddekaratta Sutta both in brief 
and at length. Bhikkhu, do you bear in mind the verses of the 
Bhaddekaratta Sutta?” (the deva further asked). “My friend, I 
do not bear in mind the verses of the Bhaddekaratta Sutta. My 
friend deva, do you bear in mind the verses of the Bhaddekaratta 
Sutta?” (I asked in turn). 


Bhikkhu, I too do not bear in mind the verses of the 
Bhaddekaratta Sutta”. After saying this, the deva went on to 
say: Bhikkhu, do learn the Bhaddekaratta Sutta in brief and at 
length. Bhikkhu recite the Bhaddekaratta Sutta in brief and at 
length, bhikkhu bear in mind well the Bhaddekaratta Sutta in 
brief and at length. Bhikkhu, the Bhaddekaratta Sutta in brief 
and at length is the beginning of the Noble practice and 
associated with benefit”. After saying this, the deva vanished 
from the place. 


Venerable sir, I beg of you. May the Venerable Sir 
teach me the Bhaddekaratta Sutta in brief and at length”. 
Bhikkhu, in that case, listen and bear in mind well. I am going 
to teach”. (Said the Bhagavad). Venerable Sir, be it so” respect- 
fully responded the Venerable Samiddhi to the Bhagava. The 
Bhagava said thus: 


Maha Kaccana Bhaddekaratta Sutta 329 


Neither the past should be harked back to, 
nor the future hankered after. The past is no 
more, the future is not yet. 

The wise person who perceives the pres- 
ently arising dhammas as and when they arise, 
Should repeatedly cultivate in unstinted and unin- 
terrupted insight meditation. 


The effort should be made today. One 
may die tomorrow, who knows? We have no 
covenant with the King of Death, with his many 
walriors. 

The Bhagava (muni) who has extinguished 
the defilements, teaches that the bhikkhu who 
lives diligently meditating day and night is ‘the 
bhikkhu who has an excellent night’. Thus said 
the Bhagava. 


The Bhagava delivered this discourse. After delivering 
this discourse, the Bhagava who is accustomed to saying excel- 
lent words rose from his seat and retired into the interior of the 
monastery. Not long after the Bhagavad had left, it occurred to 
lhe bhikkhus thus: “My friends, the Bhagava has taught us: 


Neither the past should be harked back 
to, nor the future hankered after. The past is no 
more and the future is not yet. 

The wise person who perceives the pres- 
ently arising dhammas as and when they arise, 
should repeatedly cultivate in unstinted and unin- 
terrupted insight meditation. 

The effort should *. made today. One 
may die tomorrow, who knows? We have no 
covenant with the King of Death, with his many 
warriors. 

The Bhagava(mun1) who has extinguished 
the defilements teaches that the bhikkhu who 
lives diligently meditating day and night is ‘the 
bhikkhu who has an excellent night’. 





330 Vibhaniga Vagga 


“The Bhagava has gone into the interior of the monastery’ 
after briefly indicating this dhamma, but without explaining its 
meaning at length. Now, who can explain this dhamma at 
length which the Bhagava has only indicated in brief?” (It 
occurred to the bhikkhus thus). 


It then occurred to the bhikkhus thus: “The Venerable 
Maha Kaccana is praised by the Bhagava, is honored by his 
companions in the practice of the Dhamma. He must be 
capable of explaining at length the Dhamma that the Bhagava 
has indicated in brief, without explaining it at length. It would 
be well if we could approach the Venerable Maha Kaccana and 
request him for an explanation of the meaning (of the Dhamma). 


281. The bhikkhus then approached the Venerable Maha 
Kaccana and had amiable and memorable conversation, after 
which they sat in a suitable place. Sitting thus the bhikkhus 
respectfully addressed the following words to the Venerable 
Maha Kaccana: 


“My friend Kaccana, the past (khandhas) should not be 
harked back to ...p... the Bhagava (muni) who has extinguished 
the defilements teaches that, that bhikkhu 1s truly the bhikkhu 
who has an excellent night”.The Bhagavad having indicated (the 
Dhamma) in brief without explaining its meaning at length, 
then rose from his seat and went into the interior of the 
monastery. 


My friends Kaccana, not long after the Bhagava had 
left, “Friends, neither the past khandha should be hark back to 
...p.... the Bhagava(muni), who has extinguished the defile- 
ments, teaches that, ‘that bhik<hu 1s truly the bhikkhu who has 
and excellent night’.The Bhag va having indicated (the Dhamma) 
in brief without explaining its meaning at length, then rose 
from his seat and went into the interior of the monastery. It 
occured to us thus: “Who can explain at length the meaning of 
the Dhamma briefly indicated by the Bhagava but not ex- 
plained at length?” 


Maha Kaccana Bhaddekaratta Sutta 33] 


My friend Kaccana, it occurred to us thus: “The Vener- 
able Maha Kaccana is praised by the Bhagava, is honored by 
his wise companions in the practice of the Dhamma. He must 
be capable of explaining at length the Dhamma that the Bhagava 
has indicated in brief without explaining it at length. It would 
be well if we could approach the Veberable Maha Kaccana and 
request him for an explanation of the meaning (of this Dhamma). 
Will the Venerable Maha Kaccana please explain. (Respectfully 
said the bhikkhus). 


For example, my friends, a man desirous of heartwood, 
seeking heartwood, wandering in search of heartwood, comes 
across a great standing tree which has heartwood and passing 
over the root and stem, cuts off the branches and leaves and 
goes away thinking that they contain heartwood. Similarly to 
this example, my friends think that the meaning (of the Dhamma) 
should be enquired of me, bypassing the Bhagava, while the 
Bhagava is still alive. My friends it is true. The Bhagava 
indeed knows all that should be known; sees all that should be 
seen. He is the very eye, he is the very knowledge, he is the 
Dhamma, he is the Ariya Magga. He proclaims (the Truth), he 
expounds (the Truth), he elucidates the meaning of (the Truth), 
he is the giver of Deathlessness (Nibbana), he is the Laud of 
the Dhamma, he is the Tathagata who follows in the Path of 
the previous Buddhas and teaches in the same way. That was 
the time when you should have asked the Bhagava for the 
meaning and you should bear in mind the meaning as explained 
by the Bhagava to you. 


Friend Kaccana, the Bhagava indeed knows all that 
should be known, sees all that should be seen. He its like the 
very eye, he is the very knowledge, he is the Dhamma, he is 
the Ariya Magga, he proclaims (the Truth), he expounds (the 
truth), he elucidates the meaning of (the Truth), he is the giver 
of deathlessness (Nibbana), he is the Laud of the Dhamma, he 
is the Tathagata who follows in the Path of the previous 
Buddhas and teach in the same way. That was the time when 


332 Vibhaiga Vagga 


we should have asked the Bhagava for the meaning and we 
should bear in mind the meaning as explained by the Bhagavad 
to you. But the Venerable Maha Kaccana is praised by the 
Bhagava, is honored by his wise companions in the practice of 
the Dhamma. He must be capable of explaining at length the 
Dhamma that the Bhagava has only indicated in brief without 
explaining it at length. Will the Venarable Maha Kaccana 
please explain. (Respectfully said the bhikkhus) 

My friends, if such is your wish, listen and bear it in 
mind well. I shall explain. (Said the Venerable Maha Kaccana). 
‘Friend, so be it’, respectfully replied the bhikkhus to the 
Venerable Maha Kaccana. The Venerable Maha Kaccana said 
thus: 

“My friends, the past (khandas) should not be harked 
to ...p... the Bhagava (muni) who has extinguished the 
defilements teaches that, that bhikkhu is truly the 
bhikkhu who has an excellent night”. The Bhagava 
having indicated (the Dhamma) in brief without ex- 
plaining its meaning at length, then went into the 
interior of the monastery. 

My friends, (this 1s how) I know the meaning of the 
Dhamma at length which the Bhagavad has briefly indicated 
without explaining its meaning at length. 


282. My frends, how is the past (khanda) harked back 
to? In the past my eye Sensitivity and visible objects were 
such. Consciousness associated with craving arise and owing to 
the association of this consciousness with craving, there 1s 
much liking for eye sensitivity and visible objects. The person 
who has much liking for these eye sensitivity and visible 
objects (is said to) hark back to the past (khanda). In the past 
my ear sensitivity and sound were such ...p... in the past my 
nose sensitivity and smell were such. In the past my nose 
sensitivity and odours were such. In the past my tongue sensi- 
tivity and taste were such. In the past my body sensitivity and 
tangible objects were such. In the past my mind base and mind 
objects in the three planes of existence were such. Conscious- 
ness associated with craving came into being in respect of such 
mind objects. Owing to the association of this consciousness 


Maha Kaccana Bhaddekaratta Sutta 333 


with craving there was much liking for this mind basis and 
mind objects. The person who has much liking for this mind 
basis and mind objects (is said to) hark back to the past 
(khandha). Friends, this is how the past (khanda) is harked 
back to. 

Friends, how is the past (khanda) not harked back to? In 
‘the past my eye sensitivity and visible objects were such. No 
consciousness associated with craving arose and because there 
‘was no association of the consciousness with craving there was 
no liking for this eye sensitivity and visible objects. 

The one who has no liking for this eye sensitivity and 
‘visible objects is said not to hark back to the past (khanda). In 
the past my ear sensitivity and sound were such. ...p... In the 
\past my nose sensitivity and odour were such. In the past my 
ttongue sensitivity and taste were such. In the past my body 
‘sensitivity and tangible objects were such. In the past my mind 
basis and mind objects in the three planes of existence were 
such. No consciousness associated with craving arose in respect 
of this mind basis and these mind objects. Because there was 
no association of this consciousness with craving there was no 
liking for this mind basis and mind objects. The one who has 
no liking for this mind basis and mind objects is said not to 
hark back to the past(khanda). This is how the past (khanda) 1s 
not harked back to. 


283. Friends, how is the future(khanda) hankered after? 
In future may my eye sensitivity and visible objects be such. 
Thus the mind hankers after eye sensitivity and visible objects 
that are not yet acquired. Because of such hankering after eye 
sensitivity and visible objects are delighted in. The one who 
delights in such eye sensitivity and visible objects hankers after 
them. In future may my ear sensitivity and sound be such ...p... 
in future may my nose sensitivity and odours be~such. In future 
may my tongue sensitivity and taste be such. In future may my 
body sensitivity and tangible objects be such. In future may my 
mind basis and mind objects in the three planes of existence be 
such. Thus the mind hankers after the mind basis and the mind 
Objects in the three planes of existence that are not yeti ac- 
quired. Because of such hankering after, such mind base and 


334 Vibhatiga Vagga 


mind objects are delighted in. The one who delights in such 
mind basis and mind objects hankers after them. Friends, this 
is how the future is hankered after. 


Friends, how is the future (khandha) not hankered after? 
In future may my eye sensitivity and visible objects be such. 
The mind does not hanker after the eye sensitivity and visible 
objects that are not yet acquired. Because the mind does not 
hanker after such eye sensitivity and visible objects they are 
not delighted in. One who does not delight in such eye 
sensitivity and visible objects does not hanker after them. “In 
future may my ear sensitivity and sound be such”...p...” in 
future may my nose sensitivity and odour be such” “In future 
may my tongue sensitivity and taste be such’. “In future may 
my body sensitivity and tangible objects be such” “In future 
may my mind basis and mind objects in the three planes of 
existence be such” The mind does not hanker after the mind 
basis and mind objects that are not yet acquired. Because the 
mind does not hanker after them, such mind basis and mind 
objects are not delighted in. One who does not delight 1n such 
mind basis and mind objects does not hanker after the mind 
basis and mind objects of the future. Fnends, this 1s how the 
future(khandha) 1s not hankered after. 


284. Friends, how is (one) distracted from presently 
arising dhammas? Friends, the eye sensitivity and visible ob- 
jects are presently arising chammas. If consciousness associated 
with craving arises in respect of the eye sensitivity and visible 
objects, because this consciousness 1s associated with craving, 
eye sensitivity and visible objects are delighted in. One who 1s 
delighted in eye sensitivity and visible objects is (said to be) 
distracted from presently ansing dhammas. Friends, the ear 
Sensitivity and sound ...p... the nose sensitivity and odour...p... 
Friends, the tongue sensitivity and taste ...p... Friends the body 
sensitivity and tangible objects ...p... Friends, the mind basis 
and the mind objects in the three planes of existence are the 
presently arising dhammas. If consciousness associated with 
craving arises in respect of the mind basis and mind objects, 
because this consciousness 1s associated with craving the mind 


Maha Kaccana Bhaddekaratta Sutta 335 


basis and mind objects are delighted in. One who has delight 
in the mind basis and mind objects is distracted from presently 
arising dhammas. 

Friends, how is (one) not distracted from presently 
arising dhammas? Friends, the eye sensitivity and visible ob- 
jects are the presently arising dhammas. If consciousness asso- 
ciated with craving does not arise in respect of the presently 
arising dhammas, because this consciousness 1s not associated 
with craving, eye sensitivity and visible objects are not de- 
lighted in. One who is not delighted in the eye sensitivity and 
visible objects is not distracted from presently arising dhammas. 
Friends, the ear sensitivity and sound ...p... Fnends, the nose 
sensitivity and odours ...p... Friends, the tongue sensitivity and 
taste. Fnends, the body sensitivity and tangible objects ...p... 
Friends, the mind basis and mind objects in the three planes of 
existence are presently arising dhammas. If no consciousness 
associated with craving arises in respect of the presently arising 
mind basis and mind objects, because that consciousness is not 
associated with craving, there is no delight for this mind basis 
and mind objects. One who has no delight for this mind basis 
and mind objects is not distracted from presently arising dhammas. 
Friends, this is how (one) is not distracted from presently 
arising dhammas. 


285. Fmends, the Bhagava taught us thus:"The past 
(khandha) should not be harked back to ...p... The Bhagava 
(muni) who has extinguished the defilements teaches that that 
bhikkhu is truly the bhikkhu who has an excellent night’. The 
Bhagava having indicated (the Dhamma) in brief without ex- 
plaining its meaning at length then rose from his seat and went 
into the interior of the monastery. 


Friends, I know thus the meaning of the Dhamma that 
the Bhagava indicated bnefly without explaining its meaning at 
length. Friends, if you so desire you may approach the Bhagava 
and ask him again for an explanation of the meaning at length. 
Bear in mind the meaning (of the Dhamma) according to the 
answer given by the Bhagava. (Said the Venerable Maha 
Kaccana). 


336 Vibhatiga Vagga 


Thereupon the bhikkhus rejoiced at and were delighted 
with what the Venerable Maha Kaccana had said. They rose 
and approached the Bhagava, made their obeisance to him and 
sat at a suitable place. Thus seated at a suitable place the 
bhikkhus respectfully addressed the following words to the 
Bhagava: “Venerable sir, you have taught us thus: 

“The past (khandha) should not be harked back to. ...p... 
That bhikkhu indeed is the bhikkhu who has an excellent 
night.” Thus has the Venerable Sir taught us, the Bhagava 
(muni) who has ended all defilements. Thus has the Bhagava 
(muni) indicated in bnef (the Dhamma in question) without 
explaining its meaning at length, then rose from his seat and 
went into the interior of t: - monastery. 


Venerable sir, not long after you left, it occurred to us 
thus: Venerable Sir, the Bhagava who has ended all defilements 
has taught us as follows: 


“Neither the past (khandha) should be harked Back 
to, nor the future be hankered after. The Past 1s no 
more and the future is not yet. 

The wise person who perceives the presently arising 
dhammas as and when they arise, should repeatedly 
cultivate in unstinted and uninterrupted insight medita- 
tion. 

The effort should be made today. One may die 
tomorrow, who knows? We have no covenant with 
the King of Death, with his many warriors. 

The bhikkhu who lives thus, who diligently medi- 
tates day and night is truly the bhikkhu who has an 
excellent night.” 


Thus the Bhagava indicated in brief (the dhamma) with- 
out explaining its meaning at length, then he rose from his seat 
and went into the interior of the monastery. 


It occurred (to us),’ who will be able to explain at length 
the meaning of the Dhamma, which the Bhagava has indicated 
in brief, without explaining its meaning at length’. 


Maha Kaccana Bhaddekaratta Sutta 337 


Venerable Sir, it then occurred to us thus: “The Vener- 
able Maha Kaccana is praised by the Bhagava, is honoured by 
his wise companions in the Practice of the Dhamma. He must 
be capable of explaining at length the Dhamma that the Bhagava 
has indicated in brief, without explaining it at length. It would 
be well if we could approach the Venerable Maha Kaccana and 
request him for an explanation of the meaning (of the Dhamma). 
We then approached the Venerable Maha Kaccana and 
requested him for an explanation of the meaning (of the 
Dhamma). Venerable Sir, the Venerable Maha Kaccana ex- 
plained to us the meaning with these facts, sentences and 
words. (Respectfully said the bhikkhus). 


Bhikkhus, Maha Kaccana has wisdom, great wisdom. 
Bhikkhus, 1f you were to ask me the meaning, I would have 
answered just as Maha Kaccana has answered you. This is the 
meaning of the dhamma. Thus should you bear in mind the 
meaning of this Dhamma, (said the Bhagava). 

The Bhagava delivered this discourse. The bhikkhus delighted 
and rejoiced at what the Bhagava had said. 


End of Maha Kaccana Bhaddekaratta Sutta, 
the third in this Vagga. 


4. LOMASAKANGIYA BHADDEKARATTA SUTTA 
Discourse on an Excellent Night, 
to the Venerable Lomasakangiya 


286. Thus have I heard: 


Once the Bhagava was residing at the Jetavana monas- 
tery of Anathapindika in Savatthi. At that time the Venerable 
Lomasakangiya was staying in Nigrodharama monastery in 
Kapilavatthu of Sakka country. In the middle of the night 
Candama deva approached the place where the Venerable 
Lomasakangiya was, brilliantly illuminating the Nigrodharama 
monastery with his delightful and radiant appearance. Seating 
himself at a suitable place, he respectfully addressed the Ven- 
erable Lomasakangiya as follows: “Bhikkhu, do you bear in 
mind the Bhaddekaratta sutta in brief and at length?” 


‘“‘My friend deva, I do not bear in mind the Bhaddekaratta 
Sutta in brief and at length. Do you, friend deva, bear in mind 
the Bhaddakaratta Sutta in brief and at length?” (Asked the 
Venerable Lomasakangiya in turn). “Friend bhikkhu, neither do 
I bear in mind the Bhaddekaratta Sutta in brief nor at length”. 


“Friend bhikkhu, do you bear in mind the verses of the 
Bhaddekaratta Sutta?” (The deva respectfully asked again). Fnend 
deva, I do not bear in mind the verses of the Bhaddekaratta 
Sutta. Friend deva, do you (yourself) bear in mind the verses of 
the Bhaddkaratta sutta?” ““Bhikkhu, I bear in mind the verses of 
the Bhaddekaratta Sutta”. (respectfully answered the deva). 
“Friend deva, how do you bear in mind the verses of the 
Bhaddekaratta Sutta?” (Asked the Venerable Lomasakangiya). 
Friend bhikkhu, once the Bhagava was staying on the rock 
throne of Sakka at the foot of the coral tree in the Tavatimsa 
deva realm. At that time the Bhagava discoursed to the Tavatimsa 
devas on the Bhaddekaratta sutta in bref and at length. 


Lomasakatigiya Bhaddekaratta Sutta 339 


“Neither the past (khandhas) should be harked back 
to, nor the future(khandhas) be hankered after. The 
past is no more and the future is not yet. 


The wise person who perceives the presently aris- 
ing dhammas as and when they arise, should repeat- 
edly cultivate in unstinted and uninterrupted insight 
meditation. 


The effort should be made today. One may die 
tomorrow, who knows? We have no covenant with 
the King of Death and his many warriors. 


The Bhagava(muni) who has extinguished the defile- 
ments teaches that the bhikkhu who lives diligently 
meditating day and night 1s indeed the bhikkhu who 
has an excellent night”. Thus said Bhagava. 


Bhikkhu, thus do I bear in mind the verses of the 
Bhaddekaratta sutta. Bhikkhu, listen to the Bhaddekaratta Sutta 
in brief and at length. Bhikkhu, do recite the Bhaddekaratta 
Sutta in brief and at length. Bhikkhu, do teach and bear in 
mind the Bhaddekaratta sutta in brief and at length. Bhikkhu, 
the Bhaddekaratta Sutta in brief and at length is the beginning 
of the Noble Practice and is associated with benefit. So saying 
Candana deva vanished from that place. 


287. The Venerable Lomasakangiya then, the night hav- 
ing passed, tidied up his bed and taking his alms bowl! and 
great robe, travelled to Savatthi. Travelling on, he approached 
the Bhagavad at the Jetavana monastery of Anathapindika in 
Savatthi, made his respectful obeisance to the Bhagava and sat 
at a suitable place. Thus seated, the Venerable Lomasakangiya 
addressed the Bhagava as follows: 


Venerable Sir, once while I was staying in Nigrodharama 
monastery in Savatthi in the Sakka country, in the middle of 
the night, a deva having a delightful appearance, approached 
me, brilliantly illuminating the whole of Nigrodharama monas- 
tery (with his radiance) and sat at a suitable place. Thus seated, 
he said the following to me: “Bhikkhu, do you bear in mind 
the Bhaddekaratta sutta in brief and at length?” (Respectfully 





340 Vibhanga Vagga 


asked the deva). Venerable Sir, on being so asked, I replied, 
“Friend deva, I do not bear in mind the Bhaddekaratta Sutta in 
brief or at length. Do you (yourself) friend deva, bear in mind 
the Bhaddekaratta Sutta? (I asked the deva in turn). 


Bhikkhi, I (myself) also do not bear in mind the 
Bhaddekaratta Sutta in brief or at length. Bhikkhu, do you bear 
in mind the verses of the Bhaddekaratta Sutta?” (Asked the 
deva again). “Friend deva, I do not bear in mind the verses of 
the Bhaddekaratta Sutta. Friend deva, do you (yourself) bear in 
mind the verses of the Bhaddekaratta Sutta?”’ (Asked the Ven- 
erable Lomasakangiya). Bhikkhu, I do bear in mind the verses 
of the Bhaddekaratta Sutta. (respectfully said the deva). “Friend 
deva, how do you bear in mind the verses of the Bhaddekaratta 
Sutta?” (Asked the Venerable Lomasakangiya). “Bhikkhu, once 
the Bhagava was staying on the rock throne of Sakka at the 
foot of the coral tree in the Tavatimsa deva realm. At that time 
the Bhagava discoursed to the Tavatimsa devas on the 
Bhaddekaratta Sutta in brief and at length. “The past (khandha) 
should not be harked back to ...p... the Bhagava (muni) who 
has extinguished the defilements, teaches that, that bhikkhu is 
indeed the bhikkhu who has an excellent night.”’(Said the 
Bhagava) 


“Bhikkhu, this 1s how I bear in mind the verses of the 
Bhaddekaratta Sutta. Bhikkhu, listen to the Bhaddekaratta sutta 
in brief and at length. Bhikkhu, recite the Bhaddekaratta sutta 
in brief and at length. Bhikkhu, teach and bear in mind the 
Bhaddekaratta Sutta in bnef and at length. The Bhaddekaratta 
sutta in brief and at length 1s the beginning of the Noble 
Practice and is associated with benefit”. After saying these 
words, the deva vanished from the place. Venerable Sir, I beg 
of you, may the Venerable Sir discourse for me the Bhaddekaratta 
Sutta in brief and at length. (Requested the Venerable 
Lomasakang}ya). 

288. Bhikkhu, do you know that deva? (Asked the 
Bhagava). I do not, Venerable Sir. (Answered the Venerable 
Lomasakangiya). Bhikkhu, that deva is named Candana. Bhikkhu, 
Candana deva listened respectfully and attentively to the whole 


Lomasakangiya Bhaddekaratta Sutta 34] 


discourse. Bhikkhu, this being so, listen and bear in mind well. 
I shall speak. (Said the Bhagava). “Very well, Venerable Sir’. 
Respectfully replied the Venerable Lomasakangiya to the Bhagava. 
The Bhagava then said: 


~ Neither the past (khanda) should be harked back to, 


nor the future (khandha) hankered after. The past is 
no more and the future is not yet. 


The wise person who perceives the presently arising 
dhammas as and when they arise, should cultivate in 
unstinted and uninterrupted insight meditation. 


The effort should be made today. One may die 
tomorrow, who knows? We have no covenant with 
the King of Death and his many warriors. 


The Bhagava (muni) who has extinguished the de- 
filements teaches that, that bhikkhu who lives dili- 
gently meditating day and night is indeed the bhikkhu 
who has an excellent night. 


Bhikkhu, how is the past (khandha) harked back to? 
Bhikkhuu, this is how the past (khandha) is harked back to. 
Bhikkhu, how is the past (khandha) not harked back to? 
Bhikkhu, this is how the past (khandha) not harked back to. 
..p.... Bhikkhu, how is the future (khandha) hankered after. 
..p... Bhikkhu, this is how the future (khandha) hankered after. 
Bhikkhu, how is the future (khandha) not hankered after? 
..p...Bhikkhu, this is how the future (khandha) not hankered 
after. Bhikkhu, how is one distracted from presently arising 
dhammas. Bhikkhu, this is how one is distracted from presently 
arising dhammas. Bhikkhu, how is one not distracted from 
presently arising dhammas?...p... Bhikkhu, this is how one is 
not distracted from presently arising dhammas. 


“Neither the past (khandha) should be harked back to, 
nor the future (khandha) hankered after. The past is 
no more and the future is not yet. 

The wise person who perceives presently arising 
dhammas as and when they arise, should cultivate in 
unstinted and uninterrupted insight meditation. 


342 Vibhaiga Vagga 


The effort should’ be made today. One may die 
tomorrow, who knows? We have no covenant with 
the King of death and his many warriors. The Bhagava 
(muni) who has extinguished the defilements teaches 
that, that bhikkhu who lives diligently meditating day 
and night 1s indeed the bhikkhu who has an excellent 
night”. 

The Bhagava delivered this discourse. The Venerable 

Lomasakangiya rejoiced at what the Bhagava had said. 


End of Lomasakangiya Sutta, 
the fourth in this Vagga. 


5. CULAKAMMAVIBHANGA SUTTA 


The Shorter Discourse Explaining 
the Force of Acts or Deeds 


289. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monas- 
tery of Anathapindika in Savatthi. At that time, young Subha, 
son of Todeyya approached the Bhagavad and exchanged greet- 
ings with him. After bringing to an end the amiable and 
courteous greetings, he sat in a suitable place and said to the 
Bhagava thus: 


“OQ Gotama, among human beings, although all are 
human beings some are found to be inferior and some to be 
superior. What 1s the cause and what is the reason? O Gotama, 
some human beings are found to have short lives and some to 
have long lives, some are found to be sickly and some to be 
healthy, some are found to be ugly and some to be beautiful, 
some are found to be of little influence and some to be of great 
influence, some are found to be of little wealth and some to be 
of great wealth, some are found to be of inferior lineage and 
some to be of superior lineage, some are found to be unwise 
and some to be wise. O Gotama, among human beings, al- 
though all are human beings some are found to be inferior and 
some to be superior. What is the cause and what is the 
reason?” 


“Young men, beings have kamma (act or deed) as their 
possession, kamma as their inheritance, kamma as their cause, 
kamma as their relative, kamma as their refuge. It is only 
kamma that conditions beings either to be inferior or superior.” 
“O Gotama, I do not understand the meaning in detail of these 
words that the revered Gotama has taught in brief without 
elaborating. May it please the honourable Gotama to expound 
the dhamma, so that I could understand in detail the meaning 
of what the revered Gotama has taught in brief without elabo- 
rating.” 


344 Vibhatiga Vagga 


290. “Young man, in that case, listen well and pay good 
attention. I shall speak.” “Very well, revered Sir,’’ replied 
young Subha, son of Todeyya. The Bhagavad spoke thus: 


Young man, in this world, some person, whether male 
or female, takes the life of beings, is cruel, has blood-stained 
hands, is inclined to killing and destroying, lacks compassion 
for beings. Due to the result-producing actions which that 
person has performed, on death and dissolutions of the body, 
that person appears in wretched destinations (duggati), in mis- 
erable existences (apaya), states of ruin (vinipata), and realms 
of continuous suffering (niraya). If that person, on death and 
dissolution of the body, does not appear in wretched destina- 
tions, in miserable existences, states of ruin, and realms of 
continuous sufering, but is reborn in the world of human 
beings--that person will be short-lived wherever he or she is 
born. Young man, taking of life, being cruel, having blood- 
stained hands, inclination to killing and destroying and lacking 
compassion for beings constitute conduct that leads to a short 
life. (1) 


Young man, in this world, some person, whether male 
or female, abandons all thoughts of taking life and abstains 
from destruction of life, setting aside the stick and sword, 
ashamed to do evil, and is compassionate and dwells with 
solicitude for the welfare of all beings. Due to the result- 
producing actions which that person has performed, on death 
and dissolution of the body,that person appears in a good 
destination, the happy world of the devas. If that person, on 
death and dissolution of the body, does not appear in a good 
destination, the happy world of the devas, but 1s reborn in the 
world of human beings - that person will live long wherever he 
or she is born. Young man, abandoning all thoughts of taking 
life, abstaining from destruction of life, setting aside the stick 
and sword, being ashamed to do evil, and being compassionate 
and dwelling with solicitude for the welfare of all beings 
constitute conduct which leads to a long life. (1) 


Culakammavibhanga Sutta 345 


291. Young man, in this world, some person, whether 
male or female, is given to oppressing beings by beating or by 
throwing stones or by attacking with sticks or by hacking with 
weapons. Due to the result-producing actions which that person 
has performed, on death and dissolution of the body, that 
person appears in wretched destinations, in miserable exist- 
ences, states of ruin, and realms of continuous suffering. If that 
person, on death and dissolution of the body, does not appear 
in wretched destinations, in miserable existences, states of ruin, 
and realms of continuous suffering, but is reborn in the world 
of human beings--that person will be sickly wherever he or she 
is born. Young man, being given to oppressing beings by 
beating or by throwing stones or by attacking with sticks or by 
hacking with weapons constitute conduct which leads to sickli- 
ness. (2) 


Young man, in this world, some person, whether male 
or female, is not given to oppressing beings by beating or by 
throwing stones or by attacking with sticks or by hacking with 
weapons. Due to the result producing actions which that person 
has performed,on death and dissolution of the body, that person 
appears in a good destination, the happy world of the devas. If 
that person, on death and dissolution of the body, does not 
appear in a good destination, the happy world of the devas, but 
is reborn in the world of human beings--that person will be 
healthy wherever he or she is born. Young man, not being 
given to oppressing beings by beating or by throwing stones or 
by attacking with sticks or by hacking with weapons constitute 
conduct which leads to good health.(2) 


292. Young man, in this world, some person whether 
male or female, is given to anger and is given to despair. Even 
when little is said against him, that person becomes 1ll-tem- 
pered, agitated, malevolent and obdurate and shows anger, 
hatred and annoyance.Due to the result-producing actions which 
that person has performed, on death and dissolution of the 


346 Vibhanga Vagga 


body, that person appears in wretched destinations, in miserable 
existences, states of ruin, and realms of continuous suffering. If 
that person, on death and dissolution of the body, does not 
appear in wretched destinations, 1n miserable existences, states 
of ruin, and realms of continuous suffering, but is reborn in the 
world of human beings-- that person will be ugly wherever he 
or she is born. Young man, being angry, being given to 
despair, becoming ill-tempered, agitated, malevolent and obdu- 
rate, showing anger, hatred and annoyance even when little 1s 
Said against him, constitute conduct which leads to ugliness.(3) 


Young man, in this world,.some person, whether male 
or female, 1s not given:to anger and is not given to despair. 
Even when much 1s said against him, that person does not 
become ill-tempered, agitated, malevolent and obdurate and 
does not show anger, hatred and annoyance. Due to the result- 
producing actions which that person has performed, on death 
and dissolution of the body that person appears in a good 
destination, the happy world of the devas. If that person, on 
death and dissolution of the body, does not appear in a good 
destination, the happy world of the devas, but is reborn in the 
world of human beings--that person will be good looking 
wherever he or she 1s born. Young man, not being angry, not 
being given to despair, not becoming ill-tempered, not becom- 
ing agitated, not becoming malevolent, not becoming obdurate 
even when much is said against him, not showing anger, hatred 
and annoyance constitute conduct which leads to having good 
looks. (3) 


293. Young man, in this world, some person, whether 
male or female, has an envious mind, is envious, begrudging, 
and harbours envy about other’s receiving material benefits, 
honour, esteem, veneration and reverence. Due to the result- 
producing actions which that person has performed, on death 
and dissolution of the body, that person appears in wretched 
destinations, in miserable existences, states of ruin and, realms 
of continuous suffering. If that person, on death and dissolution 


Culakammavibhatiga Sutta 347 


of the body, does not appear in wretched destinations, in 
miserable existences, states of ruin, and realms of continuous 
suffering, but is reborn in the world of human beings--that 
person will be of little influence wherever he or she is born. 
Young man, having an envious mind, being envious, begrudg- 
ing, and harbouring envy about other’s receiving material ben- 
efits, honour, esteem, veneration and reverences constitute con- 
duct which leads to lack of influence. (4) 


Young man, in this world, some person whether male or 
female, has not an envious mind, is not envious, and not 
begrudging, and does not harbour envy about other’s material 
benefits, honour esteem, veneration and reverence. Due to the 
result producing actions which that person has performed, on 
aeath and dissolution of the body, that person appears in a 
good destination, the happy world of the devas. If that person, 
on death and dissolution of the body, does not appear in a 
good destination, the happy world of the devas, but is reborn in 
the world of human beings--that person will be of great influ- 
ence wherever he or she is born. Young man, not having an 
envious mind, being not envious, not begrudging, and not 
harbouring envy about other’s receiving material benefits, honour, 
esteem, veneration and reverence constitute conduct which leads 
to having great influence. (4) 


294. Young man, in this world, some person, whether 
male or female, does not give food, drink, cloth, vehicles, 
flowers, perfumes, unguents, beds, dwelling places and lamps 
to samanas or brahmanas. Due to the result-producing actions 
which that person has performed, on death and dissolution of 
the body, that person appears in wretched destinations, in 
miserable existences, states of ruin, and realms of continuous 
suffering. If that person, on death and dissolution of the body, 
does not appear in wretched destinations, in miserable exist- 
ences, states of ruin, and realms of continuous suffering, but 1s 
reborn in the world of human beings--that person will be poor 
wherever he or she is born. Young man, not giving food, drink, 


348 Vibhatiga Vagga 


cloth, vehicles, flowers, perfumes, unguents, beds, dwelling 
places and lamps to samanas or brahmanas constitute conduct 
which leads to poverty. (5) 


Young man, in this world, some person, whether male 
or female, gives food, drink, cloth, vehicles, flowers, perfumes, 
unguents, beds, dwelling places and lamps to samanas or 
brahmanas. Due to the result-producing actions which that 
person has performed, on death and dissolution of the body, 
that person appears in a good destination, the happy world of 
the devas. If that person, on death and dissolution of the body, 
does not appear in a good destination, the happy world of the 
devas, but is reborn in the world of human beings--that et 
will be wealthy wherever he or she is born. Young man, giving 
food, drink, cloth, vehicles, flowers, perfumes, unguents, beds, 
dwelling places and lamps to samanas or brahmanas constitute 
conduct which leads to great wealth. (5) 


295. Young man, in this world, some person whether 
male or female, is harsh and arrogant, not paying obeisance to 
those to whom obeisance is due, not welcoming’ those who 
should be welcomed, not offering a seat to those who should 
be offered a seat, not making way for those who should be 
given way, noc respecting those who should be respected, not 
esteeming those who should be esteemed, not venerating those 
who should be venerated, not revering those who should be 
revered. Due to the result-producing actions which that person 
has performed, on death and dissolution of the body, that 
person appears in wretched destinations, in miserable exist- 
ences, states of ruin, and realms of continuous suffering. If that 
person, on death and dissolution of the body, does not appear 
in wretched destinations, in miserable existences, states of ruin, 
and realms of continuous suffering, but 1s reborn in the world 


1. welcoming: In the text, the P&ajli word used is paccutthetl which 
literally means ‘rising up from one’s seat.’ 


Culakammavibhatga Sutta 349 


of human beings--that person will be of inferior lineage wher- 
ever he or she is born. Young man, being harsh and arrogant, 
not paying obeisance to those to whom obeisance is due, not 
welcoming those who should be welcomed, not offering a seat 
to those who should be offered a seat, not making way for 
those who should be given way, not respecting those who 
should be respected, not esteeming those who should be es- 
teemed, not venerating those who should be revered constitute 
conduct which leads to inferior lineage. (6) 


Young man, in this world, some person, whether male 
or female, is not harsh or arrogant, paying obeisance to those 
to whom obeisance is due, welcoming those who should be 
welcomed, offering a seat to those who should be offered a 
seat, making way for those who should be given way, respect- 
ing those who should be respected, esteeming those who should 
be esteemed, venerating those who should be venerated, rever- 
ing those who should be revered. Due to the result-producing 
actions which that person has performed, on death and dissolu- 
tion of the body, that person appears in a good destination, the 
happy world of the devas. If that person, on death and disso- 
lution of the body, does not appear in a good destination, the 
happy world of the devas, but is reborn in the world of human 
beings-that person will be of superior lineage wherever he or 
she is born. Young man, being not harsh or arrogant, paying 
Obeisance to those to whom obeisance is due, welcoming those 
who should be welcomed, offcring a seat to those who should 
be offered a seat, making way for those who should be given 
way, respecting those who should be respected, esteeming those 
who should be esteemed, venerating those who should be 
venerated, revering those who should be revered constitute 
conduct which leads to superior lineage. (6) 


296. Young man, in this world, some person, whether 
male or female, is not in the habit of approaching a samana or 
a brahmana and asking (thus:) ‘What, Sir, 1s meritoriousness 
and what is demeritoriousness? What is blaineable and what is 


350 Vibhatiga Vagga 


blameless? What should be resorted to and what should not be 
resorted to? Doing what will lead to my disadvantage and 
suffering for a long time? Doing what will lead to my advan- 
tage and happiness for a long time? Due to the result-producing 
actions which that person has performed, on death and dissolu- 
tion of the body, that person appears in wretched destinations, 
in miserable existences, states of ruin, and realms of continuous 
suffering. If that person, on death and dissolution of the body 
does not appear in wretched destinations, in miserable exist- 
ences, states of ruin, and realms of continuous suffering, but is 
reborn in the world of human beings - that person will be 
unwise wherever he or she is born. Young man, not being in 
the habit of approaching a samana or a brahmana and asking 
(thus:) “What, Sir, 1s meritoriousness and demeritoriousness? 
What is blameable and what is blameless? What should be 
resorted to what should not be resorted to? Doing what will 
lead to my disadvantage and suffering for a long time? Doing 
what will lead to my advantage and happiness for a long time?’ 
constitute conduct which leads to lack of wisdom. (7) 


Young man, in this world, some person, whether male 
or female, is in the habit of approaching a samana or a 
brahmana and asking (thus:) ‘What, Sir, 1s meritoriousness and 
what is demeritoriousness? What is blameable and what is 
blameless? What should be resorted to and what should not be 
resorted to? Doing what will lead to my disadvantage and 
suffering for a long time? Doing what will lead to my advan- 
tage and happiness for a long time? Due to the result-producing 
actions which that person has performed, on death and dissolu- 
tion of the body, that person appears in a good destinations, the 
happy world of the devas. If that person, on death and disso- 
lution of the body does not appear in a good destination, the 
happy world of the devas, but is rebor.. in the world of human 
beings--that person will be of great wisdom wherever he or she 
‘s born. Young man, being in the habit of approaching a 
samana or a brahmana and asking (thus:) ‘What, Sir, 1s meri- 
toriousness and demeritoriousness? What 1s blameable and what 
'; slameless? What should be resorted to what should not be 


Culakammavibhatiga Sutta 351 


resorted to? Doing what will lead to my disadvantage and 
suffering for a long time? Doing what will lead to my advan- 
tage and happiness for a long time?’ constitute conduct which 
leads to great wisdom. (7) 


297. Young man, thus conduct that leads to a short life 
is the cause of a short life. Conduct that leads to a long life is 
the cause of long life. Conduct that leads to sickliness is the 
cause of sickliness. Conduct that leads to good health is the 
cause of good health. Conduct that leads ugliness is the cause 
of ugliness. Conduct that leads to good looks is the cause of 
having good looks. Conduct that leads to lack of influence is 
the cause of lack of influence. Conduct that leads to great 
influence is the cause of having great influence. Conduct that 
leads to poverty is the cause of poverty. Conduct that leads to 
great wealth is the cause of great wealth. Conduct that leads to 
inferior lineage is the cause of inferior lineage. Conduct that 
leads to superior lineage is the cause of superior lineage. 
Conduct that leads to lack of wisdom is the cause of lack of 
wisdom. Conduct that leads to great wisdom is the cause of 
great wisdom. Young man, beings have kamma (act or deed) as 
their possession, kammma as their inheritance, kamma as their 
cause, kamma as their relative and kamma as their refuge. It is 
only kamma that conditions beings either to be inferior or 
superior. 

When this had been said, young Subha, son of Todeyya, 
addressed the Bhagava thus: 


“OQ Gotama! Excellent (is the dhamma)! O Gotama! 
Excellent (is the dhamma)! Just as, O Gotama, one turns up 
what lies upside down, just as one uncovers what is covered, 
just as one shows the way to another who is lost, just as one 
holds up a iamp in the darkness for those with eyes to see 
visible objects, even so have you revealed the dhamma to me 
_in various ways. I take refuge in the revered Gotama, I take 
refuge in the Dhamma, and I take refuge in the Samgha. May 
the Revered Gotama take me as a lay disciple from now on till 
the end of my life.” 


End of the Culakammavibhanga Sutta, 
the fifth in this Vagga. 


6. MAHA KAMMA VIBHANGA SUTTA 


The Great Discourse on the Analysis of 
the Force of Acts or Deeds 


298. Thus have I heard: 

Once the Bhagava was staying at the Veluvana monas- 
tery in Rajagaha, where the black squirrels were fed and bred. 
At that time the Venerable Samiddhi was staying in a forest 
retreat. The wandering ascetic Potaliputta who was taking a 
walk, approached Venerable Samiddhi and exchanged greetings 
with him. After exchanging greetings and having friendly con- 
versation, the wandering ascetic seated himself at a suitable 
place and said to Venerable Samaddhi as follows: “My Revered 
Samaddhi, bodily deeds bear no consequence and are futile. 
Verbal deeds bear no consequence and are futile. Only mental 
acts are true. I have heard these words from Samana Gotama 
and have learnt them from him! The person who enters into 
attainment of one of the eight mental absorptions (Samapatti). 
does not fee] anything. Isn’t there this Samapatti? (Said Potaliputta). 


My Revered Potaliputta, do not say so, My Revered 
Potaliputta do not say so. Do not malign the Bhagava. It 1s not 
good to malign the Bhagavad.’ Bodily deeds bear no conse- 
quence and are futile. Verbal deeds bear no consequence and 
are futile. Only mental acts are true.’ The Bhagava could not 
have taught thus. One who enters a certain Samapatti does not 
feel anything. There is this (such a) Samapatti. (Said Venerable 
Samaddh1). 

My Revered Samaddhi, how long have you been a 
bhikkhu? (Asked the wandering ascetic). My Revered Potaliputta, 
not very long as yet. I have been a bhikkhu for only three 
years. (Replied Venerable Samaddhi). Even as junior a bhikkhu 
as this (Venerable Samaddhi) understands that he must defend 
his Master from slander. All the more so for us who are senior 


Maha kamma Vibhatiga Sutta 353 


theras (bhikkhus). My Revered Samaddhi, by committing a 
volitional demeritorious deed bodily, verbally and mentally, 
what kind of feeling does the doer have to undergo? (Asked 
the wandering ascetic). My Revered Potaliputta, by committing 
a volitional demeritorious deed bodily, verbally and mentally, 
the doer undergoes painful feeling. (Said Veberable Samaddhi). 
Thereupon the wandering ascetic Potaliputta rose from his seat 
and left, without either assenting to or contradicting what 
Venerable Samaddhi had said. 


299. Soon after the wandering ascetic Potaliputta had 
left, the Venerable Samaddhi approached where the Venerable 
Ananda was, exchanged greetings and had memorable conver- 
sation with the latter, and sitting at a suitable place, related the 
whole of his dialogue with the wandering ascetic Potaliputta. 
Upon this, the Venerable Ananda said to the Venerable Samaddhi: 
“Venerable Samaddhi, we have something to say to the Bhagava. 
Let us go and approach the Bhagava and relate the matter to 
him. Let us bear in mind what the Bhagava says. “My Revered 
Sir, be it so’, respectfully replied the Venerable Samaddhi to 
the Venerable Ananda. 


Venerable Ananda and Venerable Samaddhi then ap- 
proached the Bhagava and sat at a suitable place. Thus seated, 
the Venerable Ananda related to the Bhagava the whole dia- 
logue that the Venerable Samaddhi had had with the wandering 
ascetic Potaliputta. Thereupon, the Bhagava said to the Vener- 
able Ananda: Ananda, I do not remember to have seen the 
wandering ascetic Potaliputta. How could he have had a talk 
like this with him? Ananda, this ‘empty’ (moghapurisa) Samaddhi 
should have explained the problem in detail; instead he has 
explained it only partially”. On the Bhagava saying so, the 
Venerable Udayi respectfully asked the Bhagava: “Venerable 
Sir, isn’t it possible that the Venerable Samaddhi said “All 
feeling is only suffering” with reference to sankhara dukkha 
(suffering associated with all conditioned existence). 


300. Thereupon, the Bhagava said to the Venerable 
Ananda: “Ananda, do you see the question raised by this 


354 Vibhaiga Vagga 


‘empty’ Udayi? I know now that this ‘empty’ Udayi would, for 
no sufficient reason, look for and raise a problem. Ananda, the 
wandering ascetic Potaliputta asked from the beginning about 
the three kinds of feeling (pleasant, unpleasant,neither pleasant 
nor unpleasant). Ananda, if questioned thus, and the ‘empty’ 
Samaddhi had explained to the wandering ascetic Potaliputta 
thus: “My Revered Potaliputta, if a person, with volition, 
performs a deed bodily, verbally or mentally which would 
bring happiness, that person surely enjoys happiness. My Re- 
vered Potaliputta, if a person with volition, performs a deed 
bodily, verbally or mentally which would bring suffering, that 
person surely undergoes suffering. My Revered Potaliputta, if a 
person with volition, performs a deed bodily, verbally or men- 
tally which would bring feeling that is neither pleasant nor 
unpleasant, that person surely undergoes feeling that is neither 
pleasant nor unpleasant.” 


Ananda, if he had answered thus, the ‘empty’ Samaddhi 
would have answered the wandering ascetic Potaliputta well. 
Ananda, some wandering ascetic outside the Teaching are re- 
ally foolish, not wise; how could these wandering ascetics 
know the Buddha’s Teaching, that analyses the many kammic 
deeds (Maha Kamma Vibhanga). Ananda, if you would like to 
hear the Buddha’s Teaching, do listen well. (Said the Bhagava). 


Venerable Sir, it 1s time for the Bhagava to explain the 
many kammic deeds. It is time for the Sugata (who 1s used to 
speaking only what is beneficial and true), to explain the many 
kammic deeds. If the bhikkhus were to hear this Teaching from 
the Bhagavad, they would bear it (well) in mind. Ananda, if this 
is the case, listen, bear in mind well, I shall speak. (Said the 
Bhagava). “Venerable Sir, be it so”. (Respectfully said the 
Venerable Ananda to the Bhagava). 

The Bhagava said thus: 


Ananda, four (kinds of) persons have plainly come into 
being in this world. What are the four? Ananda, in this world, 
there are some persons who take another’s life in this very 
existence. They take what is not given. They commit sexual 
misconduct. They speak falsehood, they slander, they utter 


Maha kamma Vibhartiga Sutta 355 


harsh speech, frivolous speech. They covet and seek each other 
people’s wealth. They harbour destructive thoughts against oth- 
ers. They hold wrong views. Such a person on the dissolution 
of his body at death, falls into wretched destinations, miserable 
existences, states of ruin and realms of continuous suffering. 


In addition, Ananda, in this world there are some per- 
sons who take other’s life in this very existence. They take 
what is not given. They commit sexual misconduct. They speak 
falsehood, they slander, they utter harsh speech, frivolous speech. 
They covet and seek other people’s wealth. They harbour 
destructive against others. They hold wrong views. Such a 
person, on the dissolution of his body at death, is reborn in 
good destination, the happy world of the devas. (2) 


Ananda,there are in this world, some persons who ab- 
stain from taking of life in this very existence. They abstain 
from taking what is not given. They abstain from committing 
sexual misconduct. They abstain from false soeech, from slan- 
derous speech, harsh speech, frivolous speech. They do not 
covet and seek other people’s wealth. They do not harbour 
destructive thoughts against others. They hold right views. Such 
a person, on the dissolution of his body at death, is reborn in 
good destination, the happy world of the devas. (3) 


Ananda, in this world, there are some persons who 
abstain from taking life in this very existence. They abstain 
from taking what is not given. They abstain from sexual 
misconduct. They abstain from false speech, slanderous speech, 
harsh speech, frivolous speech. They do not covet and seek 
other people’s wealth. They have no destructive thoughts against 
others. They hold right views. Such a person, on the dissolution 
of his body at death, falls into wretched destinations, miserable 
existences, states of ruin and realms of continuous suffering. 
(4) 

301. Ananda, some samanas and brahmanas acquire a 
concentration(samadhi) on the basis of strenuous effort, stead- 
fast effort, repeated effort, mindfulness and bearing in mind 
well. When their minds are thus concentrated, with extraordi- 
narily clear eyesight, that surpasses human eyesight, that is like 


356 Vibhanga Vagga 


divine eyesight, they see human beings, on the dissolution of 
their bodies at death, fall into wretched destinations, miserable 
existences, states of ruin and realms of continuous suffering. 
They are beings who used to take other’s life, who used to take 
what is not given, who used to commit sexual misconduct, who 
used false speech, slanderous speech, harsh speech, frivolous 
speech, who covet and seek other people’s wealth, who have 
destructive thoughts against others and who used to hold wrong 
views. ) 


That samana or brahmana says: “Friends, there is such 
a thing as evil kamma. There are consequences to bad conduct. 
I do indeed see human beings on the dissolution of their bodies 
at death, fall into wretched destinations, miserable existences, 
states of ruin, realms of continuous suffering. They are beings 
who in the human world used to take other’slife, who used to 
take what is not given ...p... who used to hold wrong views”. 
That samana or brahmana says: “Friends, human beings on the 
dissolution of their bodies at death, fall into wretched destina- 
tions, miserable existences, states of ruin and realms of con- 
tinuous suffering. They are beings who used to take other's 
life, who used to take what is not given ...p... who used to hold 
wrong views. Such persons know for certain. Such persons 
know correctly. Other persons know through other means. Such 
persons know wrongly. That samana or brahmana says, firm in 
his view and steadfastly, bearing in mind, “Only that view 1s 
right, that is based on what one personally knows, sees, knows 
with penetration. Any other view is wrong”. (1) 


Ananda, in this world some samanas or brahmanas 
acquire concentration(samadhi) on the basis of strenuous effort, 
steadfast effort, repeated effort, mindfulness and bearing in 
mind well. When their minds are thus concentrated with ex- 
traordinarily clear eyesight, that surpasses human eyesight, that 
is like divine eyesight, they see human beings , on the disso- 
lution of their bodies at death, reborn in good destinations, in 
the happy world of the devas. They are beings who used to 
take other’s life, who used to take what is not given ...p... who 
used to hold wrong ,views. That. samana.or brahmana says: 


Maha kamma Vibhatiga Sutta 357 


“Friends, there is no evil kamma. There is no consequence to 
evil conduct. I do indeed see in this world, beings who used to 
take other's life, who used to take what is not given ...p... who 
used to hold wrong views. I see these beings, on the dissolu- 
tion of their bodies at death, being reborn in good destination, 
the happy world of the devas.” That samana or brahmana says: 
“Friends, in this world all those who take other’s life, who 
used to take what is not given ...p... who used to hold wrong 
views, on the dissolution of their bodies at death, are reborn in 
good destinations, the happy world of the devas.” That samana 
or brahmana says: “Friends, in this world, those who used to 
take other’s life, who used to take what is not given ...p... who 
used to hold wrong views, on the dissolution of their bodies at 
death are reborn in good destinations, the happy world of the 
devas. Some know it for certain. Such persons know it cor- 
rectly. Other persons know through other means. Such persons 
know wrongly”. That samana or brahinana , firm in his view 
and steadfastly bearing in mind, says “only that view is right, 
that is based on what one personally knows, sees, and knows 
with penetration, any other view is wrong”. (2) 


Ananda, in this world, some samanas or brahmanas 
acquire a concentration (samadhi) on the basis of strenuous 
effort, steadfast effort, repeated effort, mindfulness and bearing 
in mind well. When their minds are thus concentrated, with 
extraordinarily clear eyesight, that surpasses human eyesight, 
that is like divine eyesight, they see human beings in this 
world who abstains from taking other’s life, from taking what 
is not given, from committing sexual misconduct, from false 
speech, slanderous speech, harsh speech and frivolous speech, 
who do not covet and seek other people’s wealth, who do not 
have destructive thoughts against other people and who hold 
right views; they see these beings on the dissolution of their 
bodies at death, reborn in good destinations, the happy world of 
the devas. 

That samana or brahmana says: “Friends, there is such 
a thing as good kamma. There are consequences to good 
conduct. I do indeed see human beings in this world who 
abstains from taking other’s life, who abstains from taking what 





358 Vibhatiga Vagga 


is not given ...p... who hold mght views. I see these beings on 
the dissolution of their bodies at death, reborn in good destina- 
tions, the happy world of the devas. That samana or brahmana 
again says: “Friends, in this world, all who abstains from 
taking other’s life, from taking what 1s not given...p... who hold 
right views, on the dissolution of their bodies at death are 
reborn in good destinations, the happy world of the devas. 
Some persons know it for certain. Such persons know it 
correctly. Other persons know through means. Such persons 
know it wrongly.” That samana or brahmana, firm in his view 
and steadfastly bearing in mind, says “only that view is nght, 
that is based on what one personally knows, sees, and knows 
with penetration, any other view is wrong”. (3) 


Ananda, in this world, some samanas or brahmanas 
acquire a concentration (samadhi) on the basis of strenuous 
effort, steadfast effort, repeated effort, mindfulness and bearing 
in mind well; when their minds are thus concentrated, with 
extraordinarily clear eyesight that surpasses human eyesight and 
is like divine eyesight, they see human beings, in this world 
who abstain from taking other’s life ...p... who used to hold 
right view, on the dissolution of their bodies at death, fall into 
wretched destinations, miserable existences, states of ruin and 
realms of continuous suffering. That samana or brahmana says: 
“Friends, there 1s no good kamma. There are consequences to 
good conduct. I do indeed see human beings in this world, who 
abstain from taking other;s life, who abstain from taking what 
is not given ...p... who used to hold nght views; I see them on 
the dissolution of their bodies at death, fall into wretched 
destinations, miserable existences, states of ruin and realms of 
continuous suffering. 


That samana or brahmana says: “Friends, in this world 
all who abstain from taking other’s life, from taking what 1s 
not given ...p... who used to hold nmght views, on the dissolu- 
tion of their bodies at death, fall into wretched destinations, 
miserable existences, states of ruin and realms of continuous 
suffering.Some persons know it for certain. Such persons know 
correctly. C:her persons know through other means. Such per- 
sons know wrongly.” That samana or brahmana, firm in his 


Maha kamma Vibhatga Sutta 359 


view and steadfastly bearing in mind says: “Only that view is 
right, that is based on what one knows, sees, and knows with 
penetration; any other view is wrong”. (4) 


302. Ananda,of those four samanas or brahmanas, the 
word of one says: “Friends, there is bad kamma. There are 
consequences to bad conduct” is permitted. (by me the Bhagava). 
The word of the one who says: “Friends, in this world, one 
who used to take other’s life, who used to take what is not 
given ...p... who used to hold wrong views, on the dissolution 
of his body at death, falls into wretched destinations, miserable 
existences, states of ruin, and realms of continuous suffering.” 
Is permitted. (by me the Bhagava). The word of the being who 
says: “Friends, in this world all who used to take other’s life, 
who used to take what is not given ...p... who used to hold 
‘wrong views, on the dissolution of their bodies at death, fall 
into wretched destinations, miserable existences, states of ruin 
and realms of continuous suffering’, is not permitted (by me 
the Bhagava). The word of the person who says: “Some person 
knows it for certain. Such person knows it correctly. Other 
persons know through other means. Such persons know wrongly” 
is also not permitted. (by me the Bhagava). The word of the 
one who, form in his view and steadfastly bearing it in mind, 
who personally knows, sees, and knows with penetration and 
says:”Only that view is right, any other view is wrong” is also 
not permitted. (by me the Bhagavad). Why so? Because Ananda, 
in explaining the many kammic deeds my knowledge arises 
differently. (1). 


Ananda, of those four samanas or brahmanas, I do not 
permit the word of the one who says: “Friends, there are no 
evil kamma. There are no consequences to evil conduct’. I 
permit the word of the one who says “Friends, in this world 
one who is used to take other’s life, who used to take what is 
not given ...p... who used to hold wrong views, I see indeed 
such a being on the dissolution of his body at death, reborn in 
good destinations, the happy world of the devas.” I do not 
permit the word of the one who says: “Friends, in this world 


360 Vibhatiga Vagga 


all beings who used to take other’s life, who used to take what 
is not given...p... who used to hold wrong views, on the 
dissolution if his body at death is reborn in good destinations, 
the happy world of the devas”. I do not also permit the word 
of the one who says: “Some person knows it for certain.Such 
person knows correctly. Other persons know through other 
means. Such persons know wrongly”. I do not permit the word 
of the person who, firm in his view and steadfastly bearing it 
in mind, says in respect of what he personally knows, sees and 
knows with penetration that “Only that view is right, any other 
view is wrong”. Why so? Ananda, in explaining the many 
kammic deeds, my knowledge arises differently. (2). 


Ananda, of those four samanas or brahmanas, the word 
of the one who says “Friends, there is such a thing as good 
kamma. There are consequences to good conduct”, is permitted 
(by me the Bhagava). I also permit the word of the one who 
says: “In this world, one who abstains from the taking of 
other’s life, from taking what is not given ...p... who used to 
hold right views, I see such a being, on the dissolution of the 
body at death, reborn in good destinations, the happy world of 
the devas.” I do not permit the word of the one who says: 
“Friends, the one who abstains from taking life, from taking 
what is not given ...p... who used to hold nght views, on the 
dissolution of his body at death, 1s reborn in good destinations, 
the happy world of the devas.” I do not permit the word of the 
one who says: “Friends, the one who abstains from taking of 
life, from taking what is not given ...p... who used to hold right 
views, on the dissolution of his body at death, is reborn in 
good destinations, the happy world of the devas”. I do not 
permit the word of the one who says “Some persons know It 
for certain. Such persons knows it correctly. Other persons 
know through other means. Such persons know wrongly”. I do 
not permit the word of the one who, firm in his view and 
steadfastly bearing it in mind, who personally knows, sees, and 
knows with penetration, says ‘only that view is right, any other 
view is wrong’. Why so? Because Ananda, in explaining the 
many kammic deeds my knowledge arises differently. (3). 


Maha kamma Vibhartga Sutta 361 


Ananda, of these four samanas or brahmanas, I do not 
permit the word of the one who says: “Friends, there is no 
good kamma. There are no consequences to good conduct”. I 
permit the word of the one who says: “Friends, in this world, 
one who abstains from taking of other’s life, from taking what 
is not given ...p... who used to hold right views; I see such a 
being in the dissolution of his body at death, fall into wretched 
destinations, miserable existences, states of ruin and realms of 
continuous suffering.”. I do not permit the word of the one 
who says: “Friends, the one who abstains from taking of 
Other’s life, from taking what is not given, ...p... who used to 
hold nght views, on the dissolution of the body at death, falls 
into wretched destinations, miserable existences, states of ruin 
and realms of continuous suffering”. I do not also permit the 
word of the one who says: “Some persons know for certain. 
Such persons know correctly, Other persons know through 
other means. Such persons know wrongly.” I do not permit the 
word of the one who , firm in his view and steadfastly bearing 
it in mind, who personally knows, sees, and knows with 
penetration: “Only this view is right, any other view is wrong”. 
Why so? Because Ananda, in explaining the many kammic 
deeds, my knowledge arises differently. 


303. Ananda, of these four samanas or brahmanas, the 
one, who, in this world used to take other’s life, to take what 
is not given ...p... who used to hold wrong views, on the 
dissolution of his body at death, falls into wretched destina- 
tions, miserable existences, states of ruin and realms of con- 
tinuous suffering. In the past too that person committed evil 
deeds, which is the cause of painful sensations. Subsequently, 
too he committed evil deeds, which is the cause of painful 
sensations. On the approach of death too, he entirely gave 
himself to wrong views. Such a person, by reason of his evil 
deeds, on the dissolution of his body at death, falls into 
wretched destinations, miserable existences, states of ruin and 
realms of continuous suffering. That person in this world used 
to take other’s life, to take what is not given ...p... used to hold 
wrong views. He has to suffer the consequence of that kamma 
in the present life or the second life or in some (subsequent) 
life. (1). 





362 Vibhatiga Vagga 


Ananda, of those four samanas or brahmanas the one 
who in this world used to take other’s life, from taking what 
is not given ...p...who used to hold right view, on the dissolu- 
tion of his body at death, is reborn in good destinations, the 
happy world of the devas. In the past that person performed 
good deeds, which is the cause of pleasant sensations. Subse- 
quently too that person performed good deeds that is the cause 
of pleasant sensations. On the approach of death too, that 
person gave himself up entirely to right views. That person, by 
reason of his good deeds, on the dissolution of his body at 
death is reborn into good destinations, the happy world of the 
devas. That person in this world used to abstain from taking 
Other’s life, from taking what is not given ...p... used to hold 
right views. He experiences the consequence of that kamma 
elther in this life or in the second life, or in some (subsequent) 
life. (2). 

Ananda, of those four samanas or brahmanas the one 
who in this world used to take other’s life, fiom taking what 
is not given ...p...who used to hold nght view, on the dissolu- 
tion of his body at death, is reborn in good destinations, the 
happy world of the devas. In the past that person performed 
good deeds, which is the cause of pleasant sensations. Subse- 
quently too that person performed good deeds that 1s the cause 
of pleasant sensations. On the approach of death too, that 
person gave himself up entirely to nght views. That person, by 
reason of his good deeds, on the dissolution of his body at 
death is reborn into good destinations, the happy world of the 
devas. That person in this world used to abstain from taking 
other’s life, from taking what is not given ...p... used to hold 
right views. He experiences the consequence of that kamma 
either in this life or in the second life, or in some (subsequent) 
life. (3). 

Ananda, of these four samanas or brahmanas, the one 
who in this world, abstains from taking life, from taking what 
is not given ...p... who used to hold mght views, on the 
dissolution of his body at death, falls into wretched destina- 
tions, miserable existences, states of ruin and realms of con- 
tinuous suffering. In the past that person committed evil deeds 


Maha kamma Vibhariga Sutta 363 


that is the cause of painful sensations. Subsequently too that 
person committed evil deeds that is the cause of painful sensa- 
tions. On the approach of death too that person gave himself up 
entirely to false views. That person, by reason of such evil 
deeds, on the dissolution of his body at death falls into 
wretched destinations, miserable existences, states of ruin and 
realms of continuous suffering. That person in this world 
abstains from taking other’s life, from taking what is not given 
..p... holds mnght view. He experiences the consequence of that 
kamma in this life or in the second life or in some (subse- 
quent) life. (4) 


Ananda, there is thus an irrelevant kamma apparently 
bearing irrelevant fruit. There is also an irrelevant kamma 
apparently bearing relevant fruit. There is also a relevant kamma 
apparently bearing relevant fruit. There is also a relevant kamma 
apparently bearing irrelevant fruit. (Thus said the Bhagava). 
The Bhagava delivered this discourse. The Venerable Ananda 
rejoiced at what the Bhagava had said. 


End of Maha Kamma Vibhanga Sutta, 
the sixth in this Vagga. 


7. SALAYATANA VIBHANGA SUTTA 


Discourse on the Analysis of the Six Sense-Bases 


304. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monas- 
tery of Andathapindika in Savatthi. At that time the Bhagava 
addressed the bhikkhus, saying: “Bhikkhus!”And they answered 
him: “Venerable Sir!” Then.the Bhagava said thus: “Bhikkhus 
I shall give you a discourse on the analysis of the six sense- 
bases. Listen well and pay good attention. I shall speak.” “Very 
well Venerable Sir,” replied the bhikkhus to the Bhagava. The 
Bhagavad spoke these words: 


The six internal sense-bases should be understood. The 
six external sense-bases should be understood. The six kinds of 
Consciousness should be understood. The six kinds of Contact 
should be understood. The eighteen kinds of application of the 
mind should be understood. The thirty-six causes that lead 
beings into and out of the round of existences should be 
understood. Of these thirty-six, some should be relied on and 
Others should be rejected. An ariya practises mindfulness of 
three factors. The Teacher, who 1s an arlya and who practises 
such mimdfulness, is worthy of giving guidance to a group of 
followers. Of the teachers who tame beings, the Teacher 1s 
recognized as the incomparable one in taming those who de- 
serve to be tamed. This is the bnef outline of the analysis of 
the six sense-bases. 


305. It has been said, “The six internal sense-bases 
should be understood.’ With reference to what has this been 
said? There are these sense-bases: the eye, the ear, the nose, 
the tongue, the body and the mind. With reference to these, it 
has been said ‘The six internal sense-bases should be under- 
stood.’(1) 

It has been said, ‘The six external sense-bases should be 
understood’. With refrence to what has this been said? There 
are these sense-bases: visible object, sound, odour, taste, tan- 
gible object and mind-object. With reference to these, it has 
been said ‘The six external sense-bases should be understood.(2) 


Salayatana Vibhaniga Sutta 365 


It has been siad, ‘The six kinds of Consciousness should 
be understood.’ With reference to what has this been said? 
There are the eye-consciousness, the ear-consciousness, the 
nose-consciousness, the tongue-consciousness, the body-conscious- 
ness and the mind-consciousness. With reference to these, it 
has been said, “The six kinds of Consciousness should be 
understood.’ (3) 


It has been siad, ‘The six kinds of Contact should be 
understood.’ With reference to what has this been said? There 
are: contact by means of the eye, contact by means of the ear, 
contact by means of the nose, contact by means of the 
tongue,contact by means of the body and contact by means of 
the mind. With refrence to these, it has been said, “The six 
kinds of Contact should be understood.’(4) 


It has been siad, ‘The eighteen kinds of application of 
the mind should be understood.’ With reference to what has 
this been said? On seeing a visible object with the eye, one 
thinks of it as being a pleasant visible object or thinks of it as 
being an unpleasant visible object or thinks of it as a visible 
object wich is neither pleasant nor unpleasant. On hearing a 
sound with the ear...p...On smelling an odour with the 
nose...p...On tasting a flavour with the tongue ...p... On 
touching a tangable object with the body ...p...On congnizing 
a mind-object with the mind, one thinks of it as being a 
pleasant mind-object or thinks of it as being an unpleasant 
mind-object or thinks of it as a mind-object which is neither 
pleasant nor unpleasant. Thus, there are six kinds of application 
of the mind associated with what is unpleasant, six kinds of 
application of the mind associated with what is unpleasant and 
six kinds of application of the mind associated with what 1s 
neither pleasant nor unpleasant. With reference to these, it has 
been said ‘The eighteen kinds of application of the mind should 
be understood’.(5) 


306. It has been said, ‘The thirty-six causes that lead 
beings into and out of the round of existences should be 
understood’. With reference to what has this been said? There 
are six kinds of pleasant feeling based on sense-pleasures, six 


366 Vibhanga Vagga 


kinds of pleasant feeling based on release from sense-pleasures, 
six kinds of unpleasant feeling based on sense-pleasures, six 
kinds of unpleasant feeling based on release from sense-plea- 
sures, six kinds of equanimity based on sense-pleasures, six 
kinds of equanimity based on release from sense-pleasures. 


Of these thirty-six, which are the six kinds of pleasant 
feeling based on sense-pleasures? Regarding visible objects 
cognizable by eye-consciousness, desirable, delightful, pleasing, 
heart-warming and relating to sense-pleasures, there arises a 
pleasant feeling in one who repeatedly contemplates such vis- 
ible objects on cognizing them, or who repeatedly reflects on 
such visible objects of the past which have ceased to be, which 
have disappeared and which he had once cognized. Such pleas- 
ant feeling 1s said to be pleasantness based on sense-pleasures. 
Regarding sounds cognizable by ear-consciousness ...p... Regarding 
Odours cognizable by nose-consciousness... Regarding tastes 
cognizable by tongue-consciousness... Regarding tangible ob- 
jects cognizable by body-consciousness... Regarding mind ob- 
jects cognizable by miund-consciousness, desirable, delightful, 
pleasing, ...p...Such pleasant feeling 1s said to be pleasant 
feeling based on sense-pleasures. These are the six kinds of 
pleasant feeling based on sense-pleasures. 


Of these thirty-six, which are the six kinds of pleasant 
feeling based on release from sense-pleasures? Regarding vis- 
ible objects, for one who knows that they are impermanent, 
subject to change, disappearance and dissolution and sees fun- 
damentally and truly with insight-knowledge thus: ‘All visible 
objects, whether of the pust or of the present, are 1mpermanent, 
unsauisfactory and subject to change,’ there arises a pleasant 
feeling in him. Such pleasant feeling 1s said to be pleasant 
feeling based on release from sense-pleasures. Regarding sounds 
...Regarding odours... Regarding tastes... Regarding tangible 
objects...Regarding mind-objects. for one who knows that they 
are impermanent, subject to change, disappearance and dissolu- 
tion and sees fundamentally and truly with insight-knowledge 
thus: “All mind-objects, whether of the past or of the present, 
are impermanent, unsatisfactory and subject to change,’ there 


Salayatana Vibhatiga Sutta 367 


arises a pleasant feeling in him. Such pleasant feeling is said to 
be pleasant feeling based on release from sense-pleasures. These 
are the six kinds of pleasant feeling based on release from 
sense-pleasures. 


307. Of these thirty-six, which are the six kinds of 
unpleasant feeling based on sense-pleasures? Regarding visible 
objects cognizable by eye-consciousness...p...Regarding sounds 
cognizable by ear-consciousness...p...Regarding odours cogni- 
zable by nose-consciousness...p...Regarding tastes cognizable 
by tongue-consciousness...p...Regarding tangible objects cogni- 
zable by body-consciousness...p...Regarding mind-objects cog- 
nizable by mind-consciousness, desirable, delightful, pleasing, 
heart-warming and relating to sense-pleasures, there arises an 
unpleasant feeling in one who repeatedly thinks of such mind- 
objects which he does not cognize, or who repeatedly reflects 
on such mind-objects of the past which have ceased to be, 
which have disappeared and which he had not cognized. Such 
unpleasant feeling is said to be unpleasant feeling based on 
sense-pleasures. These are the six kinds of unpleasant feeling 
based on sense-pleasures. 


Of these thirty-six, which are the six kinds of unpleasant 
feeling based on release from sense-pleasures: Regarding visible 
objects, one Knows that they are impermanent, subject to change, 
disappearance and dissolution, and sees fundamentally and truly 
with insight-knowledge thus: ‘All visible objects, whether of 
the past or of the present, are impermanent, unsatisfactory and 
subject to change.’ Knowing and seeing thus, he aspires to 
supreme arahatship in this way: “The ariyas are now abiding in 
the attainment of Arahatta Fruition. When will it be possible 
for me to abide in the attainment of Arahatta Fruition?’ In one 
who aspires thus to supreme arahatship, there arises an unpleas- 
ant feeling because of aspiring in such a way. Such unpleasant 
feeling is said to be unpleasant feeling based on release from 
sense-pleasures. Regarding sounds ...p...Regarding odours 
..p...Regarding tastes ...p...Regarding tangible objects 


368 Vibhatiga Vagga 


...p...Regarding mind-objects, one knows that they are imper- 
manent, subject to change, disappearance and dissolution, and 
sees fundamentally and truly with Insight-knowledge thus: ‘All 
mind-objects, whether of the past or of the present, are imper- 
manent, unsatisfactory and subject to change.’ Knowing and 
seeing thus, he aspires to supreme arahatship in this way: “The 
ariyas are now abiding in the attainment of Arahatta Fruition. 
When will it be possible for me to abide in the attainment of 
Arahatta Fruition?’ In one who aspires thus to supreme arahatship, 
there arises an unpleasant feeling because of aspiring in such a 
way. Such unpleasant feeling is said to be unpleasant feeling 
based on release from sense-pleasures. These are the six kinds 
of unpleasant feeling based on release from sense-pleasures. 


308. Of these thirty-six, which are the six kinds of 
equanimity based on sense-pleasures? Seeing a visible object 
with the eye, there arises equanimity in the common worldling 
who is foolish and confused, and in the common worldling who 
has not yet overcome the defilements,’ who has not yet over- 
come the resultant effects of kamma-actions,” who does not see 
faults (in visible objects) and who 1s uninstructed. Such equa- 
nimity cannot overcome (attachment to) visible objects. There- 
fore this kind of equanimity is said to be equanimity based on 


sense-pleasures. Hearing a sound with the ear, ..... Smelling an 
odour with the nose, ..... Tasting a flavour with the tongue, ..... 
Touching a tangible object with the body, ..... Cognizing a 


mind-object with the mind, there arises equanimity in the 
common worldling who is foolish and confused, and in the 
common worldling who is foolish and confused, and in the 
common worldling who has not yet overcome the resultant 
effects of kamma-actions, who does not see faults (in mind- 
objects) and who is uninstructed. Such equanimity cannot over- 
come (attachment to) mind-objects. Therefore this kind of equa- 





1. defilements: In the text, the PaJi word used is odhi which literally 
means ‘boundary’ or ‘limit’. The Commentary explains this as the 
boundary or limit of defilements. 

2. The refrence is to one who is still subject to rebirth. 


Salayatana Vibhatiga Sutta 369 


nimity is said to be equanimity based on sense-pleasures. These 
are the six kinds of equanimity based on sense-pleasures. 


Of these thirty-six which are the six kinds of equanimity 
based on release from sense-pleasures? Regarding visible ob- 
jects, for one who knows that they are impermanent, subject to 
change, disappearance and dissolution, and sees fundamentally 
and truly with Insight-knowledge thus: ‘All visible objects, 
whether of the past or of the present, are impermanent, unsat- 
isfactory and subject to change, ‘there arises equanimity in him. 
Such equanimity overcomes (attachment to) visible objects. 
Therefore such kind of equanimity is said to be equanimity 
based on release from sense-pleasures. Regarding sounds, 
...Regarding odours...Regarding tastes...Regarding tangible ob- 
jects, Regarding mind-objects, for one who knows that they are 
impermanent, subject to change, disappearance and dissolution, 
and sees fundamentally and truly with Insight-knowledge thus: 
‘All mind-objects, whether of the past or of the present, are 
impermanent, unsatisfactory and subject to change,’ there arises 
equanimity in him. Such equanimity overcomes (attachment to) 
mind-objects. Therefore such kind of equanimity is said to be 
equanimity based on release from sense-pleasures. These are 
the six kinds of equanimity based on release from sense- 
pleasures. With reference to these, it has been said “The thirty- 
six causes that lead beings into and out of the round of 
existences should be understood. 


309. It has been siad, ‘Of these thirty-six, some should 
be relied on and others should be rejected.’ With refrence to 
what has this been said? Bhikkhus, of these thirty-six, relying 
on and resorting to the six kinds of pleasant feeling based on 
release from sense-pleasures one should reject and transcend 
the six kinds of pleasant feeling based on sense-pleasures. In 
this way are the six kinds of pleasant feeling based on sense- 
pleasures rejected and transcended. 


Bhikkhus, of these thirty-six, relying on and resorting to 
the six kinds of unpleasant feeling based on release from sense- 
pleasures, one should reject and transcend the six kinds of 
unpleasant feeling based on sense-pleasures. In this way are the 





370 Vibhaiga Vagga 


six kinds of unpleasant feeling based on sense-pleasures re- 
jected and transcended. 


Bhikkhus, of these thirty-six, relying on and resorting to 
the six kinds of equanimity based on release from sense- 
pleasures, one should reject and transcend the six kinds of 
equanimity based on sense-pleasures. In this way are the six 
kinds of equanimity based on sense-pleasures rejected and 
transcended. 


Bhikkhus, of these thirty-six, relying on and resorting to 
the six kinds of pleasant feeling based on release from sense- 
pleasures, one should reject and transcend the six kinds of 
unpleasant feeling based on release from sense-pleasures. In 
this way are the six kinds of unpleasant feeling based on 
release from sense-pleasures rejected and transcended. 


Bhikkhus, of these thirty-six, relying on and resorting to 
the six kinds of equanimity based on release from _ sense- 
pleasures, one should reject and transcend the six kinds of 
pleasant feeling based on release from sense-pleasures. In this 
way are the six kinds of pleasant feeling based on release from 
sense-pleasures rejected and transcended. 


310. Bhikkhus, there are various kinds of equanimity 
based on various kinds of objects of attention. And there is a 
single kind of equanimity based on a single object of attention. 
Bhikkhus, which are the various kinds of equanimity based on 
various kinds of objects of attention? Bhikkhus, there 1s the 
equanimity based on visible objects, there is the equanimity 
based on sounds, there is the equanimity based on odours, there 
is the equanimity based on tastes, there is the equanimity based 
on tangible objects. Bhikkhus, these are the various kinds of 
equanimity based on various kinds of objects of attention. 


Bhikkhus, which is the single kind of equanimity based 
on a single object of attention? Bhikkhus, there is the equanim- 
ity based on the Jhana of Infinity of Space, or the equanimity 
based on the Jhana of Infinity of Consciousness, or the equa- 
nimity based on the Jhana of Nothingness, or the equanimity 


Salayatana Vibhatga Sutta 371 


based on the Jhana of Nothingness, or the equanimity based on 
the Jhana of Neither Consciousness Nor Non-Consciousness. 
Bhikkhus, this kind of equanimity is the single kind of equa- 
nimity based on a single object of attention. 


Bhikkhus, of these two, relying on and resorting to the 
single kind of equanimity based on a single object of attention, 
one should reject and transcend the various kinds of equanimity 
based on various kinds of objects of attention. In this way are 
the various kinds of equanimity based on various kinds of 
objects of attention rejected and transcended. 


Bhikkhus, relying on and resorting to vipassana insight 
(atammayata), one should reject and transcend the single kind 
of equanimity based on a single object of attention. In tnis way 
is the single kind of equanimity based on a single object of 
attention rejected and transcended. With reference to this, it has 
been said, ‘Of these thirty-six, some should be relied on and 
others should be rejected.’ 


311. It has been said, ‘An ariya practises mindfulness of 
three factors. The Teacher, who is an ariya and who practises 
such mindfulness, is worthy of giving guidance to a group of 
followers.’ With reference to what has this been said? Bhikkhus, 
in this world, the Teacher, who is always compassionate and 
solicitous of the welfare of beings, taught the disciples out of 
compassion, thus: ‘This practice is for your welfare. This 
practice is for your happiness.’ The Teacher’s disciples do not 
listen, do not pay attention or try to understand. They disregard 
the Teacher’s exhortation. Bhikkhus, in such a circumstance, 
the Tathagata is not unhappy and does not experience unhappi- 
ness. The Tathagata remains in mindfulness and clear compre- 
hension without any displeasures. Bhikkhus, this is said to be 
mindfulness of the first factor. An ariya practises such mindful- 
ness. The Teacher, who is an ariya and who practises such 
mindfulness, is worthy of giving guidance to a group of follow- 
ers. 


372 Vibhaiga Vagga 


And again, bhikkhus, the Teacher, who is always com- 
passionate and solicitous of the welfare of beings, taught the 
disciples out of compassion thus: “This practice is for your 
welfare. This practice is for your happiness.” Some of the 
teacher’s disciples do not listen, do not pay attention, or try to 
understand. They disregard the Teacher’s exhortation. Some of 
the Teacher’s disciples listen, pay attention and try to under- 
stand. They do not disregard the Teacher’s exhortation. Bhikkhus, 
is such circumstance, the Tathagata is not unhappy and does 
not experience unhappiness. Neither is he happy nor does he 
experience happiness. Avoiding both unhappiness and _ happi- 
ness, the Tathagata remains in mindfulness and clear compre- 
hension. Bhikkhus, this 1s said to be mindfulness of the second 
factor. An arlya practises such mindfulness. The Teacher, who 
is an arlya who practises such mindfulness, is worthy of giving 
guidance to a group of followers. 


And again, bhikkhus, the Teachers, who is always com- 
passionate and solicitous of the welfare of beings taught the 
disciples out of compassion thus: “This practice 1s for your 
welfare. This practice is for your happiness.’- The Teacher’s 
disciples listen, pay attention and try to understand. They do 
not disregard the Teacher’s exhortation. Bhikkhus, 1n such a 
circumstance, the Tathagata is happy and enjoys happiness. But 
the Tathagata remains in mindfulness and clear comprehension 
without attachment. Bhikkhus, this 1s said to be mindfulness of 
the third factor. An ariya practises such mindfulness. The 
Teacher, who is an arya and who practises such mindfulness, 
is worthy of giving guidance to a group of followers. With 
reference to these, it has been said, ‘An ariya practises mind- 
fulness of three factors. The Teacher, who is an ariya and who 
practises such mindfulness, is worthy of giving guidance to a 
group of followers.’ 


312. It has been said, ‘Of the teachers who tame beings, 
the Teacher is recognized as the incomparable one in taming 
those who deserve to be tamed.’ With refrence to what has this 
been said? Bhikkhus, the trained elephant that has been trained 


Salayatana Vibhatiga Sutta 373 


by the elephant-trainer runs only in one direction, either east or 
west or north or south. Bhikkhus, the trained horse that has 
been trained by the horse-trainer runs only in one direction, 
either east or west or north or south. Bhikkhus, the trained 
bullock that has been trained by the bullock-trainer runs only in 
one direction, either east or west or north or south. Indeed, 
bhikkhus, the instructed person who has been tamed by the 
Homage-Worthy, Perfectly Self-enlightened Tathagata runs in 
the eight directions. Contemplating corporeal objects, one enters 
the rupa jhana (absorption in the fine material sphere). This 
(temporary release from defilements) is one Direction. Not 
paying attention to internal objects, one contemplates external 
objects. This (release) is the second Direction. One applies 
oneself to the brightness and clarity (subha) of the object of 
contemplation. This (release) is the third Direction. By concen- 
trating on the concept ‘Space is Infinite’ one achieves and 
remains in Akasanaficayatana jhana, where all forms of con- 
sciousness that turn on corporeality (ripasanna) have been 
completely transcended, all forms of consciousness arising out 
of contact between the senses and their objects (patighasanna) 
have vanished, and other forms of consciousness, many and 
varied (nanattasanfia), are not paid attention to. This (release) 
is the fourth Direction. By concentrating on the concept ‘Con- 
sciousness is Infinite’ one achieves and remains in Vinnhananca 
yatana jhana, having totally gone beyond the jhana of the 
Infinity of Space. This (release) is the fifth Durection. By 
concentrating on the concept ‘Nothing is there’ one achieves 
and remains in the Akijficafifidyatana jhana, having totally gone 
beyond the jhana of the Infinity of Consciousness. This (re- 
lease) is the sixth Direction. One achieves and remains in the 
Nevasanfanasafifiayatana jhana, the jhana of Neither Consciousness 
Nor Non-Consciousness, having totally gone beyond the Jhana 
of Nothingness. This (release) is the seventh Direction.One 
achieves and remains in the sustained attainment of Cessation, 
Nirodha-samapatti, in which all forms of consciousness cease, 
having totally gone beyond the jhana of Neither Consciousness 


374 Vibhanga Vagga 


Nor Non-Consciousness. This (release) is the eight Direction.’ 
Bhikkhus, the instructed person who has been tamed by the 
homage Worthy, Perfectly Self-Enlightened, runs in these eight 
directions. With reference to this, it has been said,‘Of the 
teachers who tame beings, the Teacher is recognized as the 
Incomparable One taming those who deserve to be tamed.’ 


Thus spoke the Bhagava. Those bhikkhus, delighted, 
rejoiced in what the Bhagava had said. 


End of the Salayatanavibhanga Sutta, 
the seventh in this Vagga. 


3. Direction: the eight directions are metaphors for the eight Vimokkhas. 
Vimokkhas means release from hindrances and defilements. But free- 
dom or release through jhana is not identical with the emancipation of 
an arahat as it 1s sull possible to fall from the jhana state. 


8. UDDESA VIBHANGA SUTTA 
Discourse on the Analysis of Brief Discourses 


313. Thus have I heard: 


Once the Bhagava was Staying at the Jetavana monas- 
tery of Anathapaindika and Savatthi. At that time the Bhagava, 
addressed the bhikkhus, saying “Bhikkhus” the bhikkhus _ re- 
spectfully respanded to the Bhagava, “Venerable Sir’ I am 
going to give a discourse in brief and at length and exhorted 
them to listen and bear in mind well I shall speak. The 
bhikkhus said in briefly, “Be it so, Venerable Sir’. The Bhagava 
then said thus: 


“Bhikkhus, for the bhikkhu who investigates in such and 
such a manner, his mind is not distracted by external objects, 
is unmoved by them. It is not established in internal objects his 
mind does not cling to or is not attracted by them. In such 
manner should the bhikkhu investigate.If the mind is undistracted 
and unmoved by external objects (or if it not), and if the mind 
is not established in internal object and his mind does not cling 
to or is attracted by them there is no more birth, old age, death 
and suffering for him in the future (Said the Bhagava). After 
saying so, the Bhagava who is accustomed to uttering excellent 
speech, left his seat and went into the interior of the monastery. 


314. Not only after the Bhagava had left it occurred to 
the bhikkhus thus: “ Friends the Bhagava has taught is thus: 
Bhikkhus, for the bhikkhu who inveshgates in such and such a 
manner, his mind is not distracted by external object is un- 
moved by them. It is not established in internal objects his 
mind does not cling to or is not attracted by them. In such 
manner should the bhikkhu investigate. Bhikkhus, if the mind 
is undistracted and unmoved by external object, and is not 
established in internal objects or does not cling to or and is not 
attracted by them, there is no more birth, old age, death and 
suffering for him in the future. (Said the Bhagava). After 





376 Vibhaiga Vagga 


Saying these words, and teaching the dhamma in brief without 
explaining its meaning at length, then the Bhagava left his seat 
and went into the interrior of the monastery. Who will be able 
to explain the meaning of the dhamma which the Bhagava has 
taught in brief and without explaining its meaning at length?” 


It then occurred to the bhikkhus thus: This Revered 
Maha Kaccana is praised by the Bhagava and esteemed by his 
learned companions in the practice of the dhamma. He will be 
able to explain at length the meaning of the dhamma indicated 
in brief without explaining at length by the Bhagava. It will be 
well for us to approach the Revered Maha Kaccana and request 
him for an explanation of the meaning of this dhamma (indi- 
cated in brief). 


After this those bhikkhus approached the Revered Maha 
Kaccana and exchanged greetings with him. After bringing to 
an end amiable and courteous greetings addressed the Revered 
Maha Kaccana thus: 


Revered Kaccana, the Bhagava has indicated this dhamma 
in brief to us thus: “Bhikkhus, for the bhikkhu who investigates 
insuch and such a manner, his mind 1s not distracted by 
external objects 1s unmoved by them. It 1s not established in 
internal objects he does not claing to or by them. In such a 
manner should the bhikkhu investigate, bhikkhus, 1f the bhikkhu's 
mind is undistracted and unmoved by external objects, if it 1s 
not established internal objects does not cling to or is not 
attracted by them, for the person in the future, there will be no 
more birth, old age, death and suffering.” Thus did the Bhagava 
indicate in brief the dhamma without explaining its meaning at 
length. He then rose from his seat and went into the interior at 
the monastery. Revered Kaccana, not long after the Bhagava 
had left, it occured to us thus: “The Bhagava has indicate this 
dhamma in brief to us thus: ‘Bhikkhus, for the bhikkhu who 
investigates in such and such a manner, his mind is not 
distracted by external objects, is unmoved by them. It is not 
established in internal objects and his mind does not cling to or 
is not attracted by them. In such a manner should the bhikkhu 


Uddesa Vibhanga Sutta 377 


investigate bhikkhus, if the bhikkhu's mind is indicated and 
unmoved by extrernal object if it is not established by internal 
objects his mind does not cling to or by them, for the person 
in the future, there will be no more birth, old age, death and 
suffering.’ After indicating (this dhamma) in biref and without 
explaining its meaning at length, the Bhagava rose from his 
seat and went into the interior of the monastery. Who will be 
able to explain the meaning at length of the dhamma which the 
Bhagava has indicated inbrief only?” 


My revered Kaccana, it again occured to us thus: “This 
revered Maha Kaccana is praised by the Bhagava and honoured 
by his learned companions in the practice of the dhamma. 
Revered Maha Kaccana will be able to explain the meaning at 
length of the dhamma which the Bhagavahas indicated in brief 
only wthout explaining its meaning at length. It would be able 
for us to approach revered Maha Kaccana and ask him about 
the meaning (of this dhamma). May the revered Kaccana 
proceed to explain. (Respectfully requested the bhikkhus.) 


315. For example, friends, a man desirous of healt 
wood, seeking heart-wood, wandering in search of heart-woc: 
who comes across a great standing which has heart-wood, a. 
passing over the root and stem cut of the branches and leay — 
and goes away thinking that they contained heart. Similarly 
this example, my friends think that the meaning of the Dhamrus 
should be enquired of me, by passing the Bhagava, while t.:: 
Bhagava is still alive. My friends, it is true, the Bhaga' 
indeed knows all that should be known, see all that should be 
seen. He is the very eye, he ‘s the very knowledge, he is the 
Dhamma. He is the Ariyas Magga. He proclaims the truth. He 
expounds (the truth). He elucidates the meaning (of the truth), 
he is the ‘giver’ of the Deathlessness (Nibbana). He is the lord 
of the Dhamma, he is the Tathagata who follow in the path of 
the previous Buddhas and teaches in the same away. That 1s 
the time when you should asked the Bhagava for the meaning 
you should bear in mid the meaning as explaine by the 
Bhagavad to you. (said the Venerable Maha Kaccana). 


378 Vibhanga Vagga 


Friend Kaccana, the Bhagava indeed knows what all 
that should be known, sees all that should be seen. He 1s the 
very eye, he is the very knowledge, he is the Dhamma, he is 
the Ariya Magga. He proclaims (the truth), he expounds (the 
truth) he elucidates the meaning (of the truth), he is the giver 
of Deathlessness (Nibbana). He is the lord of the Dhamma, he 
is the Tathagata who follows in the path of the previous 
Buddhas and teach in the same way. That was the time when 
you should ask the Bhagava for the meaning. You should bear 
in mind the meaning as explain by the Bhagava to you. But the 
Venerable Maha Kaccana 1s praised by the Buudha is honoured 
by his wise companiums in the practice of the Dhamma. He 
must be capable of explaining at length the Dhamma that the 
Bhagava has only indicated in brief without explaining it at 
length. May the Venerable Maha Kaccana please explain if it 
is not (Respectfully said the Bhikkhus). My friends, if such is 
your wish, do listen and bear in mind well. The bhikkhus 
replied to Venerable Maha Kaccana saying “Be it so, Revered 
Sir’. Venerable Maha Kaccana then said as follows thus: 


My friend, the Bhagava by saying to us, “Bhikkhus, for 
the bhikkhu who investigates (the dhamma) in such and such a 
manner, his mind is not distracted by external objects 1s 
unmoved by them. It 1s not established in internal objects, he 
does not clean to or 1s not attracted by them. In such a manner 
should the bhikkhu investigate. Bhikkhus, if the bhikkhu's mind 
is undistracted and unmoved by external objects, if the bhikkhu's 
mind is undistracted and unmoved by external objects, if it is 
not established in internal objects and does not clean to or by 
them, for the person (in the future), there will be no more 
birth, old age, death and suffering, indicated this dhamma in 
brief without explaining its meaning at length, left his seat and 
went into the enterer of attract the monastery. Friends, | 
understand thus the meaning at length of the dhamma indicated 
in brief by the Bhagava without explaining its meanings at 
length. 


Uddesa Vibhartiga Sutta 379 


316. Friends, how is the mind said to be distracted and 
moved by external objects? Friends, in this world for the 
bhikkhu who sees with his eye visible object of, who runs after 
it, is attracted and delighted by it, consciousness arises, that is 
associated with the fetter of delighting in visible object fabri- 
cated out of such delight such happening is said to be the mind 
being distracted and moved by external object. For the bhikkhu 
who hears sound with the ear ...p... who senses smell with the 
nose, who tastes flavour with the tongue, who feels touch with 
the body. For the bhikkhu who experiences thought with the 
mind, who runs after it, is attracted and delighted by it con- 
sciousness arises that it consciousness arises that is associated 
with the fetter of delighting in mind-objects fabricated out of 
such delight. Such happening is said to be the mind being 
distracted and moved by external objects. Friends, this 1s how 
the mind may be said to be distracted and moved by external 
objects. 


317. Friends, how is the mind said to be undistracted 
and unmoved by external objects? My friends in this world for 
the bhikkhu who sees with the eye visible object but does not 
run after it, who is not attracted and delighted by it, there 
arises consciousness that is not associated with the fetter of 
delighting in visible object fabricated out of such delight. Such 
happening may be said to be the mind not being distracted and 
moved by external objects. Hearing sound with the ear ...p... 
Sensing smell with the nose. Tasting flavour with the tongue. 
Feeling touch with the body. For the bhikkhu who experiences 
with the mind-object but does not run after it, who is not 
attracted and delighted by it, there arises consciousness that is 
not associated with after of delighting in mind-objects that is 
not fabricated out of such delight. Friends, such happening may 
be said to be the mind not being distracted or moved by 
external objects. 

318. Friends, what is meant by the (mind) being estab- 
lished in the internal objects? Friends, in this world the bhikkhu, 
free from sensual-pleasures and demeritorious dhammas, attains 





380 Vibhaiga Vagga 


to and abides in the first jhana that is accompanied by initial 
and substain thought and piti and sukha arising from freedom 
from hindrances. That bhikkhu's consciousness goes after and 
happiness caused by detachment and has delight in and attach- 
ment to them, is in bondage owing to piti and sukha caused by 
detachment from hindrances, and 1s associated with the fetter of 
delight in piti and sukha caused by detachment. By the arising 
of such consciousness, the mind is said to be established in the 
internal (hana) objects. 


And again friend, the bhikkhu having got nd of vitakka 
and vicara, the bhikkhu achieves and remains in the second 
jhana, with internal tranquil with enhancement of one pointed- 
ness of Concentration, devoid of vitakka and vicara, but with 
piti and sukha born of Concentration. That bhikkhu's conscious- 
ness goes after piti and sukha caused by the concentration of 
the first jhana trance and has delighted in and attachment to 
them, is in bondage owing to piti and sukha, and is associated 
with the factor of delight in repture and happiness caused by 
the concentraion of the first jhana. By the arising of such 
consciousness the mind is said to be established (jhanic) ob- 
jects. 


And again friends, the bhikkhu having been detached 
from piti, that bhikkhu dwells in equnimity with mindfulness 
and clear comprehension and experiences sukha in mind and 
body. He achieves and remains in the third jhana, that which 
causes a person who attains it to be praised by the Anyas as 
one who has equanimity and mindfulness, and who abides in 
sukha. The bhikkhu attains to and abides in (this) third jhana. 
That bhikkhus’s consciousness goes after equanimity, has de- 
light in and attachment to equanimity, is in bondage owing to 
delight in equanimity and is associated with the fetter of delight 
in equanimity. By the arising of such consciousness, the mind 
is said to be established in internal objects. 


And again friends, the bhikkhu by dispelling both pain 
and pleasure and by the previous disappearance of sadness and 
gladness, that bhikkhu achieves and remains in the fourth 


Uddesa Vibhatiga Sutta 381 


jhana, without pain and pleasure, a state of equanimity and 
absolute purity of mindfulness. That bhikkhu’s consciousness 
goes after feeling of equanimity, has delight in equanimity, and 
which has (knows) no happiness or suffering, which is bondage 
owing to delight in equanimity and which is associated with the 
fetter of delight in such equanimity. By the arising of such 
consciousness, the mind is said to be established in internal 
objects. 


319. Friends, what is meant by (the mind) not being 
established in internal objects? Friends, the bhikkhu, detached 
from sensual-pleasures and demeritorious dhammas ...p... At- 
tains to and abides in the first jhana. That bhikkhu’s conscious- 
ness does not go after piti and sukha caused by detachment, 
does not delight in piti and sukha caused by detachment, is not 
in bondage by reason of delight in piti and sukha caused by 
detachment, and is not associated with the fetter of delight in 
piti and sukha caused by detachment, By the arising of such 
consciousness, the mind is said not to be established in internal 
objects? 

An again, friends, the bhikkhu having got rid of vitakka 
and vicara ...p... in the second jhana. For that bhikkhu, con- 
sciousness arises that is not associated with the fetter delight in 
piti and sukha caused by detachment does not go after piti and 
sukha that has no delight in and attachment to piti and sukha, 
and that is not in bonage with delight in piti and sukha and 
that is not associated with delight in piti and sukha. By the 
arising of such consciousness, the mind is said not to be 
established in internal objects. 


And again friends, the :hikkhus having been detachment 
from piti ...p... He acheives and remains in the third jhana. 
That bhikkhu's consciousness does not go after equanimity, has 
no delight in and attachment to equanimity, is not in bondage 
owing to delight in equanimity and is not associated with the 
fetter of delight in equanimity. By the arising of such con- 
sciousness, the mind is said not to be estalished in internal 
objects. 





382 Vibhatiga Vagga 


And again friend, the bhikkhus by dispelling both plea- 
sure and piti and by the previous disappearance of sadness and 
gladness, that bhikkhu achieves and remains in the fourth 
jhana, without pleasure and pain, a state of equanimity absolute 
purity of mindfulness. That bhikkhu’s consciousness does not 
go after equanimity, has no delight in equanimity and is not in 
bondage owing to delight in equanimity and which is not 
associated with the fetter of delight in such equanimity. By the 
arising of such consciousness, the mind is said not to be 
established in internal objects. 


320. Friends, how does craving resulting from clinging 
come about? Friends, in this world the worldling who habitu- 
ally disregards the ariyas, who is not proficient in the teachings 
of the ariyas, who 1s not trained and disciplined in the teach- 
ings of the ariyas, who habitually disregards men of virtue, 
who is not proficient in teachings of men of virtue, who 1s not 
trained and disciplined in the teachings of men of virtue, takes 
corporeality as atta (self), or takes the remaining aggregates as 
atta having corporeality or takes corporeality as existing in atta, 
or takes atta as existing in corporeality. That corporeality of 
that person deteriorates and becomes different. Because of the 
nature of changeableness and impermanence of the Corporeality 
of this person, there arises in him the Consciousness which 
constantly follows these changes (taking place in the corporeal- 
ity which he takes as his self). For that worldling, attachment 
and like caused by the mind following the change of corpore- 
ality and demeritorious dhammas cause drying up and coming 
to rest of meritorious consciousness. 


Because of drying up of meritorious consciousness, he 
become frightened, troubled and obsessed (with corpoeality). 
There 1s craving without clinging. Takes sensatic ...p... percep- 
tion ... volitional activities and consciousness as self. Takes 
Consciousness as Self (atta), take the remaining aggregates as 
self (atta) having Consciousness, or takes Consciousness as 
existing in self (atta), or takes self (atta) as existing in Con- 
sciousness. That Consciousness of that person deteriorates and 
becomes different. Because of the nature of changeableness and 


Uddesa Vibhariga Sutta 383 


impermanence of the Consciousness of this person, there arises 
in him the Consciousness which follows all these changes 
(taking place in the Consciousness which he takes as him atta). 
Being thus constantly consciousness of these changes, his mind 
is overwhelmed by the arising of demeritorious factors due to 
craving resulting from clinging. This mind being thus over- 
whelmed by demeritoriousness factors, he becomes frightened, 
troubled and obsessed (with consciousness); there is craving 
without clinging. Friends, this is how craving without clinging 
come about. 


321. Friends, how does absence of craving resulting 
from non-clinging come about? Friends, in this world ariya 
disciple who pays attention to the ariyas, who is proficient in 
the teaching of the ariyas, who is trained and disciplined in the 
teachings of the arlyas, who pays attention to the virtue one, 
who is proficient in the teachings of virtues one, who is trained 
and disciplined in the teaching of virtue one, does not take 
corporeality as self (atta) does not take the reamaining aggre- 
gates as existing in self, does not take self as existing in 
Corporeality. That Corporeality of that ariya disciple deterio- 
rates and becomes different. In spite of the nature of change- 
ableness and impermanence of the Corporeality of this ariyas 
disciple, there does not arise in him the Consciousness which 
constantly follows all these changes (taking place in the corpo- 
reality which he does not take as his self) Because of dying up 
of meritorious dhammas, he does not become frightened, troubled 
and obsessed (with corporeality). Neither is there craving with- 
out clinging. He does not take sensation perception, volitional 
activities and consciousness as self, (the remaining aggregates 
of existence) as self having consciousness, does not take con- 
sciousness as existing in self, does not take self as existing in 
consciousness. This Consciousness of the ariyas disciple dete- 
riorates and becomes different. In spite of the nature of change- 
ableness and impermanence of the Consciousness of the anya 
disciple, there does not arise in him the consciousness which 
constantly followes all these changes (taking place in the 
Consciousness which he does not take as his self). Conse- 
quently, his mind is not overwhelmed by the arising of 


384 Vibhaiga Vagga 


demeritorious factors due to Craving resulting from clinging. 
His mind not being overwhelmed by demeritorious factors, he 
does not become frightened, troubled and obsessed (with con- 
sciousness); he does not also crave due to non-clinging. In this 
way, friends, absence of craving resulting from non-clinging 
comes about. 


Friends, the Bhagava has indicated (the following dhamma) 
in brief to us without explaining its meaning at length: ‘“Bhikkhus, 
for the bhikkhu who investigates in such and such a manner, 
his mind is not distracted by external objects 1s unmoved by 
them. It is not established in internal objects he does not cling 
to or iS not attracted by them. In such a manner should the 
bhikkhu investigate. Bhikkhus, if the mind is undistracted and 
unmoved by external objects is not established in internal 
objects of attention and is not attracted by them, for that person 
(in the future) there will be no more birth, old age, death and 
suffering.” After indicating this dhamma in brief without ex- 
plaining its meaning at length, the Bhagava rose from his seat 
and went into the interior of the monastery. Friends, I under- 
standing at length the meaning of the dhamma indicated by the 
Bhagava in brief without explaining its meaning at length. If 
you friends, so desire, you may approach the Bhagava and ask 
for an explanation of the meaning. You should then bear in 
mind the meaning according to the Bhagava answer. (Said 
Venerable Maha Kaccana) 


322. There upon the bhikkhus were delighted with and 
gladdened at Venerable Maha Kaccana's words. They rose from 
their place and approached the Bhagava, made (respectful) 
obeisance to the latter. Seated at an appropniate place, they 
respectfully addressed the following words to the Bhagava. 
“Venerable sir, you have indicated in bnef (the following 
dhamma) without indicating its meaning at length, left your 
seat and went into the interior of the monastery: ‘Bhikkhus for 
the bhikkhu who investigates (the dhamma) in such and such a 
manner, his mind is not distracted by external objects is 
unmoved by them; It is not established in internal objects he 
does not cling to or is not attracted by them. For the person in 
the future, there will be no more birth, old age, death and 
suffering. 


Uddesa Vibhatiga Sutta 385 


Venerable Sir, soon after the Bhagava departure, it 
occurred to us thus: “My friends, the Bhagavad has taught in 
brief (the following dhamma) without explaining it's meaning at 
length. The Bhagava then left his seat and went into the 
interior of the monastery: ‘Bhikkhus, for the bhikkhu who 
investigates (the dhamma) in such and such a manner, his mind 
is undistracted by external objects, and is unmoved by them. It 
is not established in internal objects and does not cling to or it 
is not attracted by them. In such a manner should the bhikkhu 
investigate. Bhikkhus, if the mind is understracted and un- 
moved by external objects, if it is not established in internal 
objects does not cling to or is not attached by them, for the 
person (in future), there will be no more birth old age, death 
suffering.’ Who will be able to explain at length the meaning 
of the dhamma which the Bhagava has indicated in brief 
without explaining at length?” 


Venerable sir, it occurred to thus: “This Venerable Maha 
Kaccana is praised by the Bhagava and honoured by this 
companions in the practice of the Dhamma. He must be 
capable of explaining at length the meaning of the Dhamma 
indicated in brief by the Bhagava. It would be well for us to 
approach Venerable Maha Kaccana and ask him for an expla- 
nation of the meaning.” Then, Venerable Sir, we approached 
Venerable Maha Kaccana and requested him for an explanation 
of the meaning (of this Dhamma). Venerable Sir, Venerable 
Maha Kacc@na explained to us the meaning (of the Dhamma in 
question) with its attendant letters, words and sentences. (Re- 
spectfully said the bhikkhus). 

Bhikkhus, Maha Kaccina is learned, is wise. Bhikkhus, 
if you were to ask of me aiso for an explanation (of the 
dhamma in question), I would have to answer you in the same 
way as Maha Kaccana. This is the meaning of the Dhamma 
indicated in brief (by me), bear in mind well. (Said the 
Bhagava). 

The Bhagava delivered the above discourse. The bhikkhus 
rejoiced at what the Bhagavad had said. 


End of Uddesa Vibhaniga Sutta 
the eighth in this Vagga. 


9. ARANAVIBHANGA SUTTA 


Discourse on Analysis of Being Free from Fault 


323. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monas- 
tery of Anathapindika in Savatthi. At that time the Bahgava 
addressed the bhikkhus, saying: “Bhikkhus:” And they an- 
swered him: “Venerable Sir!” Then the Bhagava said these 
words: “Bhikkhus, I shall give you a discourse on the Analysis 
of Freedom from Fault. Listen and pay good attention. I shall 
speak.” 

Enjoyment of sense-pleasures, which is vulgar, which 1s 
the ptractice of housholders and ccmmon worldings, which 1s 
not the practice of the ariyas and which is unbeneficial, should 
not be indulged in. Self-mortification, which 1s painful, which 
is not the practice of the arnyas and which 1s unbeneficial, 
should not be practised. Indeed, bhikkhus, avoiding these two 
extremes, there 1s the middle way, which is clearly perceived 
by the Tathagata,which makes for higher vision, for insight, so 
as to achieve calm, special apperception (of the Four Ariya 
Truths), enlightenment and peace (Nibbana). Flattery should 
also be known; disparagement should also be known. Knowing 
flattery and diaparagement, in the exposition of the dhamma, 
one should neither flatter nor disparage others; one should 
speak purely objectively. Happiness should be known as blame- 
less or otherwise. Knowing it, one should seek happiness in 
one’s self. One should not speak ill of others in their absence 
nor denigrate them in their presence. One should speak unhurriedly 
and not hastily.One shoulld not stick to local dialect and one 
should not depart from conventional usage. This is the brief 
Outline of the Analysis of Freedom from Fault. 


324. It has been said, ‘Enjoyment of sense-pleasures, 
which 1s vulgar, which is the practice of householders and 
common worldings, which is not the practice of ariyas and 
which is unbeneficial, should not be indulged in. Self-mortti- 
cation, which is painful, which is not the practice of the arnyas 


Aranavibhatiga Sutta 387 


and which is unbeneficial, should not be practiced. With refer- 
ence to what has this been said? Indulging with delight in 
sense-pleasures is vulgar, is the practice of house-holders and 
common worldlings, is not the practice of the ariyas and is 
unbeneficial, it is accompanied by suffering, oppressiveness, 
despair and agony, and is a wrong practice. Non engagement in 
indulgence with delight in sense-pleasures which is vulgar, 
which is the practice of householders and common worldings, 
which is not the practice of the ariyas and which is unbeneficial, 
is not accompanied by suffering, oppressiveness, despair and 
agony, and is a right practice. The practice of self-mortification, 
which is painful, which is not the practice of the ariyas and 
which is unbeneficial, is accompanied by suffering, oppressive- 
ness, despair and, agony, and is a worng practice. Non-engage- 
ment in the practice of self-mortification which 1s painful, 
which is not the practice of the ariyas and which is unbeneficial, 
is not accompanied by suffering, oppressiveness, dedpair and 
agony, and is a right practice. With reference to this, it has 
been said, “Enjoyment of sense-pleasures, which is vulgar, 
which is the practice of householders and common worldings, 
which is not the practice of the ariyas and which is unbeneficial, 
should not be indulged in.” 


325. It has been said, ‘Avoiding these two extremes, 
there is the Middle way which is clearly preceived by the 
Tathagata, which makes for higher vision, for insight, so as to 
achieve calm, special appreciation (of the Four Anya Truths), 
enlightenment and peace (Nibbana).‘ With reference to what 
has this been said? There is the Ariya Path of Eight Constitu- 
ents-Right View, Right Thinking, Right Speech, Right Action, 
Right Livelihood, Right Effort, Right Mindfulness, Right Con- 
centration. With reference to this, it has been said, ‘Avioding 
these two extremes, there is the Middle Way, which is clearly 
perceived by the Tathagata,;which makes for higher vision, for 
Insight. So as to achieve calm, special apperception (of the 
Four Ariya Truths), enlightment and peace (Nibbana). 





388 Vibhanga Vagga 


326. It has been said, ‘Flattery should be known; dispar- 
agement should also be known. Knowing flattery and dispar- 
agement in the exposition of the Dhamma, one should neither 
flatter nor disparage others; should speak purely objectively”. 
With reference to what one has this been said? Bhikkhus, 
speaking in what way amounts to flattering and disparaging 
others and amount to not speaking purely objectively? All those 
who engage indulgence with delight in sense-pleasures which 1s 
vulgar, which is the pracitce of householders and common 
worldlings, which is not the practice of the ariyas and which 1s 
unbeneficial, experience suffering, despair and agony; they are 
following a wrong practice. Saying thus amounts to disparaging 
some persons. 


All those who do not engage in indulgence with delight 
in sense-pleasures which is vulgar. which is the pracitce of 
householders and common worldlings, which is not the practice 
of the ariyas and which 1s unbeneficial, do not experience 
suffering, oppressiveness, despair and agnoy; they are following 
a right practice. Saying thus amounts to flattering some per- 
sons. 


All those who engage in the practice of self-motification, 
which is painful, which is not the practice of the ariyas and 
which 1s unbeneficial, experience suffering, oppressiveness, de- 
spair and agony; they are following a wrong pracitce. Saying 
thus amounts to disparaging some persons. 


All those do not engage in the parctice of self- 
mortificiation, which is painful, which 1s not the practice of 
arlyas and which 1s unbeneficial, do not experience suffering, 
oppressiveness, despair and agony; they are following a right 
practice. Saying thus amounts to flattering some persons. 


All those who have not yet cut off the fetters binding 
one to the round of existences experience suffering, oppressive- 
ness, despair and agony; they are following a wrong practice. 
Saying thus amounts to disparaging some persons. 


Aranavibharga Sutta 389 


All those who have cut off the fetters binding one to the 
round of existences do not experience suffering, oppressiveness, 
despair and agnoy; they are following a right practice. Saying 
thus amounts to flattering some persons. Bhikkhus, thus comes 
about flattering and disparaging others, and not speaking purely 
objectively. 

327. Bhikkhus, speaking in what way amounts to not 
flattering and not disparaging others and amounts to speaking 
purely objectively? Not saying; ‘All those who engage in 
indulgence with delight in sense-pleasures which is vulgar, 
which is the practice of householders and common worldlings, 
which is not the practice of the ariyas and which is unbeneficial, 
experience suffering, oppressiveness, despair and agony they 
are following a wrong practice’,and saying thus; ‘indulging 
with delight in sense-pleasures is, indeed, accompanied by 
suffering, oppressiveness, despair and agony, and is a wrong 
practice’, 1s said to be speaking purely objectively. 


Not saying: “All those who do not engage in indulgence 
with delight in sense-pleasures which is vulgar, which is the 
practice of householders and common worldlings, which is not 
the practice of the ariyas and which is unbeneficial, do not 
experience suffering, oppressiveness, despair and agony; they 
are following a right practice, and saying thus: “Non-engage- 
ment in indulgence with delight in sense-pleasures is, indeed, 
not accompanied by suffering, oppressiveness, despair and agony, 
and is a right pracitce,’ is said to be speaking purely objec- 
tively. 

Not saying: ‘All those who engage in the practice of 
self-mortification, which is painful, which is not the practice of 
the ariyas and which is unbeneficial, experience suffering, 
oppressiveness, despair and agony; they are following a wrong 
practice’, and saying thus: “The practice of self-mortification 1s 
accompanied by suffering, Oppressiveness, despair and agony, 
and is a wrong practice’, is said to be speaking purely objec- 


tively. 


390 Vibhanga Vagga 


Not saying: ‘All those who do not engage in the prac- 
tice of self-mortification, which is painful, which is not the 
practice of the ariyas and which is unbeneficial, do not expe- 
nence suffering, oppressiveness, despair and agnoy; they are 
following a right practice’, and saying thus: *‘Non-engagement 
in the practice of self-mortification is not accompanied by 
suffering, Oppressiveness, despair and agony, and is a night 
practice’, 1s said to be speaking purely objectively. 


Not saying: ‘All those who have not yet cut off the 
fetters binding one to the round of existences experience suffer- 
ing, Oppressiveness, despair and agony; they are following a 
wrong practice,’ and saying thus: ‘Indeed, if the fetters binding 
one to the round of existences have not been cut off, existence 
aslo has not been cut off’, 1s said to be speaking purely 
objectively. 

Not saying: All those who have cut off the fetters 
binding one to the round of existences, do not experience 
suffering, oppressiveness, despair and agony; they are following 
a right practice,” and saying thus: Indeed, if the fetters binding 
one to the round of existences have been cut off; existence also 
has been cut off’, is said to be speaking purely objectively. 
Indeed, bhikkhus, thus comes about not flattering and not 
disparaging others but speaking purely objectively. With refer- 
ence to this, it has been said ‘Flattery should be known; 
disparagement should also be known. Knowing flattery and 
disparagement, one should neither flatter nor disparage others; 
one should speak purely objectively. 


328. It has been said, ‘Happiness should be known as 
blameless or otherwise. Knowing it, one should seek happiness 
in one’s self’. With reference to what has this been said? 
Bhikkhus, there are five (kinds of) sense-pleasures. And what 
are the five?(kinds) of sense-pleasures. And what are the five? 
They are: visible object which is cognizable by eye-conscious- 
ness, which 1s desirable, delightful, pleasing, allunng, accompa- 
nied by sensual pleasure and enticing; sound which is cogni- 
zable by ear-consciousness,..p..; odour which is cognizable by 
nose-consciousness,...p...., taste which is cognizable by tonge- 
consciousness, ...p..., tangible object which 1s cognizable by 
body-consciousness, which is desirable, delightful, pleasing, al- 
luring, accompanied by sensual pleasure and enticing. Bhikkhus, 
these are the five (kinds of) sense-pleasures. Bhikkhus, indeed, 


Aranavibhatiga Sutta 391 


happiness and pleasantness arise dependent on these five sense- 
pleasures. This kind of happiness is said to be happiness arising 
from sense-pleasures, happiness that is like excrement, happi- 
ness of common worldlings, and happiness of those who are 
not ariyas, I teach (thus:) “This kind of happiness should not be 
taken up, should not be developed and should not be repeatedly 
cultivated and should be feared.” 


Bhikkhus, in this Teaching, being detached from sensu- 
ality and demeritorious factors, the bhikkhu achieves and re- 
mains in the first jhana which has vitakka (initial application of 
the mind), vicara (sustained application of the mind), and 
which has piti (delightful satification) and sukha (bliss) born of 
detachment from the nivaranas (hindrances). Having got rid of 
‘vitakka and vicara, he achieves and remains in the second 
jhana, with internal tranquillity, with enhancement of one- 
pointedness of minds, devoid of vitakka and vicara, but with 
piti and sukha born of concentration. Being detached from piti 
as well, he dwells in equanimity..p.. the third jhana..p.. he 
achieves and remains in the fourth jhana. 


This kind of happiness is said to be happiness arising 
out of release from sense-pleasure, happiness arising out of 
detachment from sense-pleasure, happiness arising out of calm 
achieved through extinction of hindrances (nivaranas), happi- 
ness arising out of Enlightenment through Magga Insight. I 
teach (thus) “This kind of happiness should be taken up, should 
be developed, should be repeatedly cultivated and should not be 
feared.” With reference to this, it has been said. ‘Happiness 
should be known as blameless or otherwise. Knowing it, one 
should seek happiness in one’s self.’ 


329. It has been said. ‘One should not speak ill of 
others in their absence nor denigrate others in their presence.’ 
With reference to what has this been said? Bhikkhus, of these 
two, speaking ill of others in their absence, if known to be 
false, not true and unbeneficial, should not be engaged in. 
Speaking ill of others in their absence, if known to be true, 


392 Vibhatiga Vagga 


right but unbeneficial, should be avoided. In speaking ill of 
others in their absence, even if known to be true, nght and also 
beneficial, one should know the time to speak such words. 

Bhikkhus, of these two, denigrating others in their pres- 
ence, if known to be false, not true and unbeneficial, should 
not be engaged in. Denigrating others in their presence, if 
known to be true, right but unbeneficial, should be avoided. In 
denigrating others in their presence, even if known to be true, 
right and also beneficial, one should know the time to speak 
such words. With reference to this, it has been said, ‘One 
should not speak ill of others in their absence nor denigrate 
others in their prensence.’ 

330. It has been said, ‘One should speak unhurriedly 
and not hastily.’ With reference to what has this been said?. 
Bhikkhus, of these two, for one who speaks hastily, there is 
bodily fatigue, mental discomfort, impairment of voice, sore- 
ness of throat, and his words are indistinct and unintelligiable. 
Of these two, for one who speaks unhrriedly, there is no bodily 
fatigue, no mental discomfort, no impairment of voice, no 
soreness of throat, and his words are distinct and intelligible. 
With reference to this, it has been said, One should speak 
unhurriedly and not hastily. 

331. It has been said, ‘One should not stick to local’ 
dialect, and one should not depart from general usage’. With 
reference to what has this been said? Bhikkhus, speaking in 
what way amounts to sticking to local dialect and departing 
from conventional usage? Bhikkhus, in this matter, in certain 
localities, this very bowl] is known as ‘pati’ or as ‘patta’ , or 
as ‘vitta’ or as ‘sardva’ or as ‘dharopa’ or as ‘pona or as 
‘pisilava’. In this way, this same thing is known variously in 
various localities. Based on the knowledge of one’s own usage, 
one thinks wrongly as ‘This alone is true; usage, oen thinks 
wrongly as ‘This alone is true; anything else is false’, and 
speaks accordingly. Bhikkhus, indeed, speaking in this way 
amounts to sticking to local dialect and departing from general 
usage. 


Aranavibhatga Sutta 393 


332. Bhikkhus, speaking in what way amounts to not 
sticking to local dialect and not departing from general usage? 
Bhikkhus, in this matter, in certain localities, this very bowl is 
known as ‘pati’, or as ‘patta’, or as ‘vitta’ or as sarava, or as 
‘dharopa’. or as ‘pona’ or as ‘pisilava.’ In this very bowl is 
known variously in various localities. Not sticking to one’s own 
dialect, and knowing thus: ‘These revered ones call this very 
bowl in this way.’ one calls it according to their usage. 
Bhikkhus, indeed, speaking in this way amounts to not sticking 
to local dialect and not departing from general usage. With 
reference to this, it has been said, ‘One should not stick to 
local dialect, and one should not depart from general usage’. 


333. Bhikkhus, the indulgence with delight in sense- 
pleasure is vulgar, is the practice of householders and common 
worldlings, is not practice of the ariyas and is unbeneficial. It 
is accompanied by suffering, oppressiveness, despair and agony, 
and is a wrong practice. For that reason, it is a practice 
associated with fault. Bhikkhus, non-engagement in that indul- 
gence with delight in sense-pleasures which is vulgar, which is 
the practice of householders and common worldlings, which 1s 
not the practice of the ariyas and which is unbeneficial, is not 
accompanied by suffering, oppressiveness, despair and agony, 
and is a right practice. For that reason, it 1s a practice free 
form fault. 


334. Bhikkhus, the practice of self-mortification, which 
is painful, which is not the practice of the ariyas and which is 
unbeneficial, is accompanied by suffering oppressiveness, de- 
spair and agony, and is a wrong ptractice. For that reason, it 1s 
a practice associated with fault. Bhikkhus, non-engagement in 
the practice of self-mortification, which is painful, which 1s not 
the practice of the ariyas and which is unbeneficial, is not 
accompanied by suffering, oppressiveness, despair and agony, 
and is a right practice. For that reason, it is a practice free 
from fault. 


335. Bhikkhus, the Middle way, which is clearly per- 
ceived by the Tathagata, which makes for higher vision, for 
insight, so as to achieve calm, special apperception (of the Four 
Ariya Truths), enlightenment and peace (Nibbana), is not ac- 


394 Vibhatiga Vagga 


is a right practice. For that reason, it is a practice free from 
fault. 


336. Bhikkhus, in the exposition of the dhamma, flatter- 
ing and disparaging others and not speaking purely objectively 
is accompanied by suffering, oppressiveness, despair and agony, 
and is a wrong practice. For that reason it is a practice 
associated with fault. Bhikkhus, in the exposition of the dhamma, 
not flattering and disparaging others, and speaking purely ob- 
jectively is not accompanied by suffering, oppressiveness, de- 
Sspair and agony, and is a night practice. For that reason, it 1s 
a practice free from fault. 


337. Bhikkhus, of the two kinds of happiness, happiness 
arising from sense-pleasure, happiness that is like excrement, 
happiness of common worldlings, and happiness of those who 
are not arlyas 1s accompanied by suffering, oppressiveness, 
despair and agnoy, and (enjoyment of it) is a wrong practice. 
For that reason, this kind of happiness is associated wtih fault. 
Bhikkhus, of the two kinds of happiness, happiness arising out 
of release from sense-pleasure, happiness arising out of detach- 
ment from sense-pleasure, happiness arising out of calm achieved 
through extinction of hindrances (nivaranas), happiness arising 
out of Enlightenment through Magga Insight 1s not accompa- 
nied by suffering, oppressiveness, despair and agony and (en- 
joyment of it) is a right practice. For that reason, this kind of 
happiness 1s free from fault. 


338. Bhikkhus, that speaking ill of others in their 
absence which 1s false, not true and unbeneficial, is accompa- 
nied by suffering, oppressiveness, despair and agony, and 1s 
wrong practice. For that reason, it 1s a practiced associated with 
fault. Bhikkhus, that speacking ill of others in their absence 
which is true, right but unbeneficial 1s accompanied by suffer- 
ing, Oppressiveness, despair and agony, and is a wrong practice. 
For that reason, it 1S a practice associated with fault. Bhikkhus, 
that speaking ill of others in their absence with is true, right 
and also beneficial is not accompanied by suffering, 


Aranavibharga Sutta 395 


opperessiveness, despair and agony, and is a right practice. For 
that reason, it is a practice free from fault. 


339. Bhikkhus, the denigration of others in their pres- 
ence which is false, not true and unbeneficial, is accompanied 
by suffering, oppressiveness, despair and agony, and is a wrong 
practice. For that reason, it is a practice associated with fault. 
Bhikkhus, the denigration of others in their presence which is 
true, right but unbeneficial is accompanied by suffering, oppres- 
siveness, despair and agony, and is a worng practice. For that 
reason, it 1S a practice associated with fault; Bhikkhus, the 
denigration of others in their presence which is true, right and 
also beneficial is not accompanied by suffering, oppressiveness, 
despair and agony, and is a right practice. For that reason, it is 
a practice free from fault. 


340. Bhikkhus, in speaking, speaking hastily is accom- 
panied by suffering, oppressiveness, despair and agony, and is 
a worg practice. For that reason, it is associated with fault. 
Bhikkhus, in speaking, speaking unhurriedly 1s not accompanied 
by suffering, oppressiveness, despair and agony, and is a right 
practice. For that reason, it is a practice free from fault. 


341. Bhikkhus, in use of words, sticking to local dialect 
and departing from general usage is accompanied by suffering, 
oppressiveness, despair and agony, and is a wrong practice. For 
that reason, it is a practice associated with fault. Bhikkhus, in 
use of words, not sticking to local dialect and not departing 
from general usage is not accompanied by suffering oppressive- 
ness, despair and agnoy, and is a night practice. For that reason, 
it is a practice free from fault. 


Bhikkhus, therefore, the factors associated with fault 
should be known: and the factors free from fault should be 
known. Knowing the factors associated with fault, and knowing 
the factors free from fault, one should follow the practice 
which is free from fault. Bhikkhus, indeed, this is what you 
should do. Bhikkhus, Subhiti, a worthy person, follows the 





396 Vibhatiga Vagga 


practice which is free from fault.! 


Thus spoke the Bhagava. Delighted, the Bhikkhus re- 
joiced in what the Bhagava had said. 


End of the Aranavibhatga Sutta, 
the ninth in this Vagga 


1. The Venerable Subhuti Thera was designated by the Buddha as pre- 
eminent in respect of living free from fault. Subhitt Thera exercised 
absorption in goodwill (metta jhana) towards all living beings before 
receiving any offering. For that reason he was also designated by the 


Buddha as pre-eminent among those worthy of receiving offerings. 


10. DHATUVIBHANGA SUTTA 


Discourse on the Analysis of the Element 


342. Thus have I heard: 


Once the Bhagava, while wandering through the country 
of Magadha, arrived at Rajagaha. There the Bhagava ap- 
proached the potter named Bhaggava, and said to him thus: 
“Bhaggava, if it is not burdensome for you, I would like to 
spend the night your place”. “Venerable Sir, It is not burden- 
some for me. But there is a bhikkbu who is already staying in 
this place. If that bhikkhu consents, your reverence may say as 
you please.” 

At that time a worthy man by the name of Pukkusati 
who, having gone forth from the household life into the home- 
less life of a recluse out of devotion to and faith in the 
Bhagava, was already staying in that place of the potter. The 
Bhagava approached the Venerable Oukkusati and said to him, 
“Bhikkhu, if it 1s not burdensome for you, I would like to 
spend the night in this place.” “Friend, this place of the potter 
iS quite spacious. Your reverence may stay as you please”. 


The Bhagava then entered the potter’s place, and spreading 
a grass-mat in one place, sat dows cross-legged; keeping his 
body erect, he set up mirdfulness, onentating it towards the 
object of concetration. The Bhagava spent most of the night 
sitting in meditation. The Venerable Pukkusati also spent most 
of the night sitting in medication.’ 

It then occurred to the Bhagava thus: “This worthy man 
assumes a body-posture that inspires respect.” It would be well 
if I were to ask him some questions. The Bhagava then asked 





1 ‘The night is divided into three parts, of which the Buddha spent two 
and a half parts in sustained absorption in the Fruition attainment. The 
Venerable Pukkusati spent the same length of time in sustained absorp- 
tion in the fourth jhana through mindfulness of breathing.(The commen- 
tary) 

2. This refers to the sitting posture. Of the four postures of the body in 
meditation, namely, standing, sitting, lying and walking, the sitting 
posture is the one that inspires the highest esteem. (The Commentary) 


398 Vibhaniiga Vagga 


the Venerable Pukkusati thus: “Bhikkhu, out of devotion to 
whom, did you become a bhikkhu? Who is your teacher? In 
whose teaching do you profess your faith?” “Friend, there is 
the samana Gotama who was a Sakyan prince, who had gone 
forth as a recluse from the Sakyan clan. The good fame and 
reputation of that Exalted Gotama spread far and wide thus: 
‘Thus indeed is the Bhagava, who 1s worthy of special venera- 
tion; he truly comprehends the dhammas by his own intellect 
and insight; he possesses penetrative knowledge and perfect 
course of practice he speaks only what is beneficial and true; 
he knows all the three lokas (worlds); he is incomparable in 
taming those who deserve to be tamed; he is the Teacher of 
devas and men; he is the Englightened One, knowing and 
teaching the Four Ariya Truths; he is the most exalted’ Out of 
devotion to that Exalted One | became a bhikkhu. That Exalted 
One is my teacher and I profess my faith in the teaching of 
that Exalted One”’. 


“Bhikkhu, that Bhagava, who is worthy of special ven- 
eration and who truly comprehends all dhammas by his own 
intellect and insight, where 1s he staying now?” “Friend, there 
is the city called Savatthi in the north. The Bhagava, who is 
worthy of special veneration and who truly comprehends all 
dhammas by his own intellect and insight, is now staying 
there.” “Bhikkhu, have you ever seem that Exalted One?Would 
you know him if you shoud see him?” “Fnend, I have never 
seen that Exalted One and I wouldn’t know him if I should see 
him’’?. 

It then occurrred to the Bhagava thus: ‘Indeed, this 
worthy man has become a bhikkhu out of devotion to me. It 
would be well if were to deliver a discourse to him’ The 
Bhagava then said to the Venerable Pukkusati, “Bhikkhu, | 
shall deliver a discourse to you. Listen and pay good attention. 
I shall speak.” ‘Very well, friend,” replied the Venerable Pukkusati 
to the Bhagava. The Bhagava then spoke these words: 


3. Normally the Buddha's glory was such that every beholder would have 
no difficulty in recognizing the Budda. In this instance the Buddha with 
his power had veiled his identity and assumed the appearance of an 
ordinary bhikkhu going on an alms-round. Hence the inability to 
recognize the Buddha by Pukkusati. (The Commentary) 


Dhatuvibhatiga Sutta 399 


343. Bhikkhu, man has six elements (dhatus)*, has six 
sense-bases on which contact depends, eighteen kinds of appli- 
cation of the mind, and four firm foundations. For one who is 
set on these four firm foundations, there is no outflow of 
defilements such as conceit. If there is no out outflow of 
defilements such as conciet, one is said to be a tranquil arahat. 
One shoud not neglect vipassana insight; one should safeguard 
the truth, should cultivate renunciation (of the substrata of 
existence) and should practise to achieve calm (through extinc- 
tion of defilements). This is a brief outline of the Analysis of 
the Elements. 


344, It has been said, “Bhikkhu, man has six elements”’. 
With reference to what has this been said? (Bhikkhu, there are 
these six elements:) the elements of solidity, the element of 
fluidity and cohesion, the element of heat. the element of 
motion, the element of space, the element of consciousness. 
With reference to this, it has been said, “Bhikkhu, man has six 
elements”. 


345. It has been said, “Bhikkhu, man has six sense- 
bases on which contract depends”. With reference to what has 
this been said? There are these sense-bases on which contact 
depends: eye-base, ear-base, nose-base, tongue-base, body-base, 
mind-base. With reference to this, it has been said, “Bhikkhu, 
man has six sense-bases on which contact d-pends”. 


346. It has been said, “Bhikkhu, man has eighteen kinds 
of application of the mind”. With reference to what has this 
been said? On seeing a visible object with the eyes, one takes 
it in his mind as being a pleasant visible object, or takes it in 
his mind as being an unpleasant visible object, or takes it in his 
mind as a visible object which is neither pleasant nor unpleas- 
ant. On hearing a sound with the ear.. p.. On smelling an odour 





4. The Buddha began his discourse to pukkusati with the six elements, 
dispensing with the fifteen sarana dhammas(relating to good conduct 
and behaviour or practices), which have to be taken up before 
vipassana meditation. The Buddha did so because he knew that Pukkusatt 
had already attained the fourth jhana. 


400 Vibhatiga Vagga 


with the nose..p... On tasting a flavour with the tongue..p... On 
cognizing a mind-object with the mind, one takes it in his mind 
as being a pleasant mind-object or takes it in his mind as being 
an unpleasant mind-object, or takes it his mind as a mind- 
object which is neither pleasant nor unpleasant. Thus, there are 
six kinds of application of the mind associated with what is 
pleasant, six kinds of application of the mind associated with 
what is unpleasant and six kinds of application of the mind 
associated with what is neither pleasant nor unpleasant. With 
reference to this, it has been said, “Bhikkhu, man has eighteen 
kinds of application of the mind”. 


347. It has been said, “Bhikkhu, man has four firm 
foundation”. With reference to what has this been said? There 
are these four firm foundations: Arahatta Fruition knowledge, 
truth, renunciation (of the substrata of existence), and calm 
(through extinction of defilements). With reference to this it has 
been said, “Bhikkhu, man has four firm foundations”. 


348. It has been said, “One should not neglect vipassana 
insight; one should safeguard the truth, should cultivate renun- 
ciation (of the substrata of existence) and should practise to 
achieve calm (through extinction of defilements).” With refer- 
ence to what has this been said? Bhikkhu, how 1s vipassana 
Insight not neglected? Bhikkhu, there are these six elements 
(dhatus): the pathavi element, (the element of solidity), the apo 
element (the element of fluidity and choesion), the tejo element 
(the element of heat), the vayo element(the element of motion), 
the akasa element (the element of space), the viinana element 
(the element of consciousness). 


349. Bhikkhu, what is the pathavi element? There is the 
pathavi element in oneself, just as there is external pathavi 
element. Bhikkhu! What is the pathavi element in oneself? 
What is in oneself, pertains to oneself, and is hard, solid and 
clung to (by craving and wrong view) is pathavi element in 
oneself. And what is it? It is the hair of the head, the hair of 
the body, nails, teeth, skin, flesh, sinews, bones, marrow, 
kidneys, heart, liver, membranes, spleen, lungs, large intestine, 


Dhatuvibhatiga Sutta 401 


small intestine, (contents of the) stomach, faeces and whatever 
else is in oenself, pertains to oneself, and is hard, solid and 
clung to. These, bhikkhu, are called the pathavi element in 
oneself. 


The pathavi element in oneself and the external pathavi 
element are both merely the elements of pathavi. 


That (pathavi element) should be seen fundamentally 
and truly, with right understanding, thus: “This 1s not mine; this 
is not ‘I’; this is not my atta, Self’. Having thus seen this 
(pathavi element)fundamentally and truly, with right under- 
Standing, one gets disgusted with (the pathavi element) and 
one’s mind becomes free of attachment to the pathavi element. 


350. Bhikkhu, what is the apo element, the element of 
fluidity and cohesion? There is apd element in oneself, just as 
there 1s external apo element. 


And what, bhikkhu, is the 4po element in oneself? What 
is in oneself, pertains to oneself, and is fluid or has the 
property of fluidity and is clung to (by craving and wrong 
view) is apo element in oneself. And what is it? It is bile, 
phlegm, pus, blood, sweat, fat, tears, serum, saliva, mucus, 
synovial fluid, urine and whatever else is in oenself, pertains to 
oneself, and is fluid or has the property of fluidity and is clung 
to. Bhikkhu! These are called the 4po element in oneself. 


The apo element in oneself and the external apo ele- 
ment are both merely the element of apo. That (apo element) 
should be seen fundamentally and truly, with nght understand- 
ing, thus: “This is not mine; this is not ‘T’; this 1s not my atta, 
self.” Having thus seen this (Ano element) fundamentally and 
truly, with right understanding, one gets disgusted with the apo 
element and one’s mind becomes free of attachment to the apo 
element. 

351. Bhikkhu, what is the tejo element, the element of 
heat and cold? There is tejo element in oneself, just as there is 
external tejo element. 





402 Vibhatiga Vagga 


And what, bhikkhu, is the tejo element in oneself? 
what is in oneself? pertains to oneself, and is hot or cold or 
has the property of heat and cold, and is clung to (by craving 
and wrong view) is tejo element in oneself. And What is it? It 
is the element of heat and cold that generates warmth, that 
causes decay, that burns up, that digests whatever is eaten, 
drunk, chewed or tasted, as well as whatever else is in oneself, 
pertains to oneself, and is hot or cold or has the property of 
heat and cold and is clung to. Bhikkhu! This 1s called the tejo 
element in oneself. 


The tejo element in oneself and the external tejo ele- 
ment are both merely the element of tejo. That (tejo element) 
should be seen fundamentally and truly, with mght understand- 
ing, thus: “This is not mine; this is not ‘I’; this 1s not my atta, 
Self” Having thus seen this (teyjo element) fundamentally and 
truly, with right understanding, one gets disgusted with the tejo 
element and one’s mind becomes free of attachment to the tejo 
element. 


352. Bhikkhu, what is the vayo element, the element of 
motion? There 1s vayo element in oneself, just as there is 
external vayo element. 


And what, bhikkhu, is the vayo element in oneself? 
What is in oneself, pertains to oneself, and is air or has the 
property of air, and is clung to (by craving and wrong view) 1s 
vayo element in oneself. And what is it? It is air (lit., winds) 
moving upwards (in the body), air moving downwards (in the 
body), air in the abdomen, air in the intestines, air moving 
through all organs of the body, air breathed in, air breathed out, 
and whatever else 1s in oneself, pertain’s to oneself, and is air 
or has the property of air, and is clung to. Bhikkhu! This 1s 
called the vayo element in oneself. 


The vayo element in oneself and the external vayo 
element are both merely the element of vayo, That (vayo 
element) should be seen fundamentally and truly, with nght 
understanding, thus: “This is not mime; this 1s not ‘I’; this 1s 
not my atta, Self’. Having thus seen this (vayo element) 
fundamentally and truly with mght understanding. one gets 


Dhatuvibhanga Sutta 403 


disgusted with the vayo element and one’s mind becomes free 
of attachment to the vayo element. 


353. Bhikkhu, what is the 4kasa element, the element of 
space? The akasa element can be in oneself and can be 
external. And what, bhikkhu, is the akasa element in oneself? 
What is in oneself, pertains to oneself, and is Space or has the 
property of space and is clung to, namely, the aural opening, 
the nasal opening, the oral opening, that (opening) which takes 
in what is eaten, drunk, chewed or savoured, that (cavity) 
which retains what is eaten, drunk, chewed or savoured, that 
(opening) through which what is eaten, drunk, chewed or 
savoured leaves downwards, as well as whatever eise is in 
oneself, pertains to oneself, and is whatever else is in oneself, 
pertains to oneself, and is space or has the property of space, 
or has the property of voidness or is hollowness, or has the 
property of hollowness, or is apart from flesh or blood and is 
in the body. as an object of clinging bhikkhu, is called the 
akasa element in oneself. 


Indeed, the akasa element in oneself and the external 
akasa element are both merely the elements of akasa. 


That (akasa element) should be seen fundamentally and 
truly, with right understanding, thus: “This is not mine; this 1s 
not ‘I’; this is not my atta, Self’? Having thus seen this (akasa 
element) fundamentally and truly, with right understanding, one 
gets disgusted with the 4kasa element and one’s mind becomes 
free of attachment to the akadsa element. 


354. Apart from these, there only remains consciousness 
that is perfectly pure and bright. What does this consciousness 
cognize? It cognizes pleasantness; it cognizes unpleasantness; it 
cognizes what is neither pleasant or unpleasant. Bhikkhu, pleas- 
ant sensation arises dependent on contact that is the cause of 
pleasant sensation. When experiencing pleasant sensation, one 
knows that when contact which is the cause of pleasant sensa- 
tion ceases, pleasant sensation which is appropriate to that 
contact and which has arisen dependent on that contact also 
ceases and becomes extinct. 


355. Bhikkhu, unpleasant sensation arises dependent on 
contact that is the cause of unpleasant sensation. When experi- 





404 Vibhanga Vagga 


encing unpleasant sensation, one knows that unpleasant sensa- 
tion 18 experienced. One knows that when contact which is the 
cause of unpleasant sensation ceases, unpleasant sensation which 
is appropriate to that contact and which has arisen dependent 
on that contact also ceases and becomes extinct. 


356. Bhikkhu, sensation which is neither pleasant nor 
unpleasant arises on contact that 1s the cause of sensation 
which 1s neither pleasant nor unpleasant. When experiencing 
sensation which is neihter pleasant nor unpleasant, one knows 
that the sensation which is neither pleasant nor unpleasant 1s 
experienced. One knows that when contact,which 1s the cause 
of neither pleasant nor unpleasant sensation which 1s appropri- 
ate to that contact and which has arisen dependent on that 
contact also ceases and becomes extinct. 


357. For example, bhikkhu, when two pieces of fire- 
wood are brought together and rubbed against each other, heat 
is generated and fire 1s produced. When these two pieces of 
firewood are set apart in different places, the heat that 1s 
caused by the friction of the two pieces of firewood ceases and 
become extinct. Smilarly, bhikkhu, pleasant sensation arises 
dependent on contact that is the cause of pleasant sensation. 
When experiencing pleasant sensation, one knows that pleasant 
sensation 18 expeilenced. One knows that when contact which 
is the cause of pleasant sensation ceases, pleasant sensation 
which 1s appropriate to that contact and which has ansen 
dependent on that contact also ceases and becomes extinct. 


358. Bhikkhu, unpleasant sensation arises dependent on 
contact that 1s the cause of unpleasant sensation. When experi- 
encing unpleasant sensation, one knows that unpleasant sensa- 
tion 1S experienced. One knows that when contact which 1s the 
cause of unpleasant sensation ceases, unpleasant sensation which 
is appropriate to that contact and which has arisen dependent 
on that contact also ceases and becomes extinct. 


359. Bhikkhu, sensation which 1s neither pleasant nor 
unpleasant arises dependent on contact that is the cause of 


Dhatuvibhanga Sutta 405 


sensation which is neither pleasant nor unpleasant. When expe- 
riencing sensation which is neither pleasant nor unpleasant, one 
knows that the sensation which is neither pleasant nor unpleas- 
ant 1s experienced. One knows that when contact which is the 
cause of neither pleasant nor unpleasant sensation ceases, the 
neither pleasant nor unpleasant sensation which is appropriate 
to that contact and which has airsen dependent on that contact 
also ceases and becomes extinct. 


360. Apart from these, there only remains equanimity? 
that is perfectly pure and bright and is also malleable, ready for 
application and resplendent. Suppose, bhikkhu, a skilled gold- 
smith or his apprentice were to make a furnace. When the 
fumace has been made, he might kindle a fire at the mouth of 
the furnace. Having done so, he might take the gold with a pair 
of tongs and put it into crucible. At times, he might blow (the 
flame) on to that gold; at times, he might sprinkle water on it; 
at times, he might examine it. When that gold has been well 
purified, perfectly purified removed of impurities, and is free 
from dross, it also becomes malleabke, ready for application 
and resplendent. It may then be made into whatever kind of 
Ornament, whether a ribbon, an earring, a necklace, a gold- 
garland or any other kind of ornament that he might wish to 
make. In the same way, bhikkhu, there only remains equanim- 
ity which is of the same nature as this gold-equanimity that 1s 
perfectly pure and bright, and is also malleabke, ready for 
application and resplendent. 


361. That person knows thus: “If I were to direct this 
equanimity, which is perfectly pure and bright, towards the 
jhana of Infinity of Space (akasa-naficayatana jhana) so as to 
achieve it and if I were to cultivate a mind appropriate to that 
jhana, this equanimity of mine being dependent on and attached 
to that jhana would last for a long time. 

“If I were to direct this equanimity, which is perfectly 
pure and bright, towards the jhana of infinity of Consciousness 


(vifihanafcayatana jhana) so as to achieve it and if I were to 
a Ar, aaa 


5. Equanimity of the fourth jhana 1s meant here.(the Commentary) 


406 Vibhatiga Vagga 


cultivate a mind appropriate to that jhana, this equanimity of 
mine being dependent on and attached to that jhana would last 
for a long time. 

“If I were to direct this equanimity which is perfectly 
pure and bright, towards the jhana of Nothingness 
(akincannayatana jhana) so as to achieve it and if I were to 
cultivate a mind appropriate to that jhana, this equanimity of 
mine being dependent on and attached to that jhana would last 
for a long time. 

“If I were to direct this equanimity, which is perfectly 
pure and bright, towards the jhana of Neither Consciousness 
Nor Non-Consciousness (nevasannana-sannayatana jhana) so as 
to achieve it and if I were to cultivate a mind appropriate to 
that jhana, this equanimity of mine being dependent on and 
attached to that jhana would last ‘or a long time.® 


362. That person knows thus: “If I were to direct this 
equanimity, which 1s perfectly pure and bnght, towards the 
jhana of Infinity of Space and even if I were to cultivate a 
mind appropriate to that jhana, yet this jhana 1s conditioned. If 
I were to direct this equanimity, which is perfectly pure bright, 
towards the jhana of Infinity of Consciousness and even if | 
were cultivate a mind appropriate to that jhana, yet this jhana 
is conditioned. If I were to direct this equanimity, which 1s 
perfectly pure and bnght, towards the jhana of Nothingness and 
even if I were to cultivate a mind appropriate to that jhana, yet 
this jhana is conditioned. If I were to direct this equanimity, 
which 1s perfectly pure and bnght, towards the jhana of Noth- 
ingness and even if | were to cultivate a mind appropriate to 
that jhana, yet this jhana 1s conditioned. If I were to direct this 
equanimity, which 1s perfectly pure and bright, towards the 
jhana of Neither Consciousness Nor Non-Consciousness and 


6. Those who achieve these artipa jhdnas will be reborn in the arUpa 
brahma realms where life-span is immmensely long. Despite the im- 
mense longevity of life in those realms, existence therein is imperma- 
nent and conditioned. Those brahm&s who pass away without attain- 
ment of any maaga may be reborn either in the deva realms or in the 
realm of human beings. After passing away in those realms, there is the 
possibility of their being reborn in the abodes of woe. Therefore the 
Buddha taught Pukkusati that these arUpa jhanas are conditioned, lest 
he remained attached to them. 


Dhatuvibhatiga Sutta 407 


even if I were to cultivate a mind appropriate to that jhana, yet 
this jhana is conditioned”. 


That person does not strive or act either for the devel- 
opment or for the decline of those jhadnas. One who does not 
Strive or act either for the development or for the decline of 
those jhanas, does not cling to anything in the world. If there 
is no clinging, there is no attachment. One who is free from 
attachment, will realize parinibbana in this very life. He knows: 
“Rebirth is ended; the Noble Practice of Purity has been 
accomplished; what needed to be done (for the attainment of 
Magga Insight) has been done; nothing else remains to be done 
(for such attainment)”’. 


363. When that person experience a pleasant sensation, 
he knows that that sensation is impermanent; he knows that it 
should not be clung to; he knows that it should not be 
delighted in. When experiencing an unpleasant sensation, he 
knows that that sensation is impermanent; he knows that it 
should not be clung to; he knows that it should not be 
delighted in. When experiencing a sensation which is neither 
pleasant nor umpleasant, he knows that that sensation is imper- 
manent; he knows that it should not be clung to; he knows that 
it should not be delighted in. 


364. When that person experiences a pleasant sensation, 
he experiences that sensation without asoociation with any 
defilement (such as attachment). When experiencing an un- 
pleasant sensation, he experiences that sensation without asso- 
ciation with any defilement(such as anger). When experiencing 
a sensation which is neither pleasant nor unpleasant, he expe- 
riences that sensation without association with any defilement 
(such as ignorance of the truth). When that person experiences 
a sensation (at one of the five sense-doors)pertaining only to 
the body, he knows that he is experiencing a sensation (at the 
mind-door) pertaining only to life, he knows that he is experi- 
encing a sensation pertaining only to life. He knows that on 
death and dissolution of the body and after the dissolution of 
the mental aggregates, all sensations experienced in this body, 
none of which are to be cherished, will become extinguished. 





408 Vibhatga Vagga 


365. For example, bhikkhu, depending on oil and wick, 
the oil lamp burns. On the exhaustion of oil and wick and on 
there being no replenishment and no more cause to burn, the 
lamp is exitnguished. In the same way, bhikkhu, when experi- 
encing a sensation pertaining only to the body, he knows that 
he 1s experiencing a sensation pertaining only to life, he knows 
that he is experiencing a sensation pertaining only to life. He 
knows that on death and dissolution of the body and after the 
dissolution of the mental aggregates, all sensations experienced 
in this body, none of which are to be chenshed, will become 
extinguished. Therefore the bhikkhu who is endowed with such 
knowledge is established on the supreme foundation which 1s 
arahatta fruition knowledge. Bhikkhu, this knowledge which 
arises on the cessation of all dukkha 1s indeed the supreme 
ariyan knowledge. 


366. The Arahatta Fruition Knowledge of the arahat is 
established in the Ultimate Truth of Nibbana and is not subject 
to dissolution. Bhikkhu, the dhamma that 1s subject to dissolu- 
tion is false. The dhamma that is not subject to dissolution 1s 
Nibbana and is true. Therefore the bhikkhu who is endowed 
with such truth is established on the supreme foundation which 
is the Truth. Bhikkhu, this Nibbana which 1s not subject to 
dissolution is 1ndeed the supreme Ariyan Truth. 


367. Indeed, in the past before he had attained any 
magega, there was in him well established substrata of exist- 
ence’ which were clung to with craving. He has now relinguished 
those substrata of existence, has cut them off at the roots, has 
made them like the stump of a palm tree and has rendered 
them incapable of coming into existence, so that they are 
unable to arise in the future. Therefore, the bhikkhu who 1s 
thus endowed is established on the supreme foundation which 


7. Substrata of existence upadhi: where suffering exists, or that which 

tends to cause suffering. It consists of four kinds. 

(1) Khandha upadhi, the five aggregates where the suffering of old 
age, sickness, etc., eXist, 

(2) Kama upadhi, the five sense-pleasures where all kinds of suffering 
arise. 

(3) Abhisamkhara upadhi, meritorious and demeritorious kamma ac 
-tions which tend to cause suffering. 

(4) Kilesa upadhi, the defilements which tend to cause suffering. 


Dhatuvibhanga Sutta 409 


is the Renunciation (of the substrata of existence). Bhikkhu, 
this relinquishment of all substrata of existence is indeed the 
supreme Ariyan Renunciation. 


368. Indeed, in the past before he had attained any 
magga, there was in him covetousness (abhijja), desire (chanda) 
and intense attachment (saraga). He has relinguished them, has 
cut them off at the roots, has made them like the stump of a 
palm tree and I has rendered them incapable of coming into 
existence, so that they are unable to arise in the future. 


Indeed, in the past before he had attained any magga, 
there was in him enmity (aghata), ill will (byapada) and 
intense hatred (sampadosa). He has relinquished them, has cut 
them off at the roots, has made them like the stump of a palm 
tree and has rendered them incapable of coming into existence, 
so that they are unable to arise in the future. 


Indded, in the past before he had attained any magga, 
there was in him ignorance (avijja) and bewilderment (moha). 
He has relinquished them, has cut them off at the roots, has 
made them like the stump of a palm tree and has rendered 
them incapable of coming into existence, so that they are 
unable to arise in the future. Therefore the bhikkhu who is thus 
endowed is established on the supreme foundation of calm 
(through exitnction of defilements). Bhikkhu, this calming of 
attachment, hatred and bewilderment is indeed the supreme 
Ariyan Calm. With reference to this, it has been said, “One 
should not neglect vipassana insight; one should safeguard the 
Truth; one should cultivate renunciation (of the substrata of 
existence); and one should practise to achieve calm (through 
extinction of defilements)”. 


369. It has been said, “For one who is set on these four 
firm foundations, there is no outflow of defilement such as 
conceit. If there is no outflow of defilements such as conceit. 
One is said to be a tranquil Arahat”, With referrence to what, 
has this been said? Bhikkhu, ‘I am’ is a wrong conception. 
‘This is I’ is a wrong conception. ‘I will exist in the future’ 1s 
a wrong conception. ‘I will not exist in the future’ is a wrong 
conception. ‘I will have coroporeality in the future’ 1s a wrong 
conception. ‘I will have no corporeality in the future’ 1S a 


410 Vibhanga Vagga 


wrong conception. ‘I will have consciousness in the future’ is 
a wrong conception. ‘I will have no consciousness in _ the 
future’ is a wrong conception. ‘I will have neither conscious- 
ness nor non consciousness in the future ‘is a wrong concep- 
tion. Bhikkhu, wrong view is a disease, 18 an abscess, 1S a 
thorny spike. 


Bhikkhu, one who has passed beyond all these wrong 
conceptions is said to be the tranquil arahat. Bhikkhu, for a 
tranquil arahat, there is no more rebirth, to more ageing, no 
more death, no more dissolution, no more attachment. Indeed, 
bhikkhu, in him there is no more cause for rebirth. For one 
who is not subject to rebirth, how can there be ageing? For one 
who is not subject to ageing, how can there be death? For one 
who is not subject to death, how cen there be dissolution? For 
One who 1s not subject to dissolution(1.e., an arahat), what 1s 
there to be attached to? With reference to this, 1t has been said, 
‘For one who 1s set on these four firm foundations, there 1s no 
outflow of defilements such as conceit. If there is no outflow 
of defilements such as conceit, one is said to be an arahat, the 
Calmed One.’’ Bhikkhu, bear in mind this analysis of six 
elements which I] have taught you in brief. 


370. Then, the Venerable Pukkusati reflected thus: ‘It 1s 
the Teacher who has come to me; it 1s the Sugata who has 
come to me; it is the perfectly Self-Englightened One who had 
come to me’. He then rose from his seat, rearragned his robe 
so as to cover his left shoulder, placed his head at the 
Bhagava'’s feet and said these words to the Bhagava. *Vener- 
able Sir, | have committed a misdeed, being foolish, bewildered 
and unwise. ] have thought 1t proper to address the Bhagava as 
‘friend’. Venerable Sir, may the Bhagava accept this admission 
of my guilt so that I may restrain myself in the future”. 
Bhikkhu, indeed you have committed a misdeed, being foolish, 
bewildered and unwise. You have thought it proper to address 
me as ‘friend’. But now, since you have realized your own 
guilt and admitted it to make amends, we accept your admis- 
sion. Bhikkhu, realizing one’s guilt, making amends and ab- 
staining from such misdeed in the future means enhancement 1n 
my teaching. 


Dhatuvibhatiga Sutta 411 


“Venerable Sir, may I in presence of the Bhagava 
receive full admission into the Order? “Bhikkhu, have you got 
an alms-bow, and robes as yet”. “Bhikkhu the Tathagatas do 
not give full admission into the Order to now who does not 
have an alms-bowl and robes”. When this has been said, the 
Venerable Pukkusati, pleased and delighted with what the Bhagava 
said, rose from his seat, made obeisance to the Bhagava and, 
keeping him on his right, departed in search of an alms-bowl 
and robes. 

Then the Venerable Pukkusati who has gone in search 
of alms-bowl and robes was killed by a frenzied cow. Several 
bhikkhus then approached the Bhagava and, haviag made obel- 
sance to him, sat in a suitable place. Having seated, those 
bhikkhus addressed the Bhagava thus: “Venerable Sir, that 
worthy man by the name of Pukkusati who has been given a 
brief discourse by the Bhagava is now dead. What is his 
destination? What is his present existence? 

Bhikkhus, Pukkusati, the worthy man, was wise. He had 
attained the Anagami fruition which is conducive to the attain- 
ment of Arahatta Magga. He caused me no trouble for (his) 
attainment of Arahatta Magga. Bhikkhu, Pukkusati, the worthy 
man, through the total destruction of the five fetters that lead 
to (rebirth in) the lower planes (of sensual existence), has 
spontaneous birth(in a Suddhavasa Brahma realm) and not 
being liable to return from that realm, he wii. ‘ealize parinibbana 
there. 

Delighted, those bhikkhus rejoiced in what the Bhagava 
had said. 


End of the Dhatuvibanga Sutta. 
the tenth in this Vagga 


11. SACCA VIBHANGA SUTTA 
Discourse on the Analysis of the Ariya Truths 


371. Thus have I heard: 


Once the Bhagava was staying at the deer park named 
Isipatana in Baranasi. While staying thus, the Bhagava ad- 
dressed the bhikkhus as “Bhikkhus” and they respectfully re- 
sponded “Venerable Sir’. The Bhagava then said: 


Bhikkhus, the Tathagata, who is worthy of special ven- 
eration, who truly comprehends all Dammas, by his own intel- 
lect and insight, while at the deer park called Isipatana in 
Baranasi, expounded the incomparable Wheel of Dhamma 
(Dhammacakkapavattana), that no bhikkhu, no brahmana, no 
deva, no Mara, no Brahma, no one in this world could have 
taught, thereby proclaiming and teaching the Four Aniya Truths, 
letting them be known discriminatively, bearing them well in 
mind, revealing them, commenting on them and expanding 
them. What are the Four? Proclaiming and teaching the Ariya 
Truth of Suffering (Dukkha Ariya Sacca), letting 1t be known 
discriminatively, bearing them well in mind, revealing them, 
commenting on them expanding them; proclaiming and teaching 
the Anya Truth of the cause of Suffering(Samudaya Ariya 
Sacca), letting it be known discnminatively, beanng them well 
in mind, revealing them, commenting on them expanding them; 
proclaiming and teaching the Anriya Truth of the Cessation of 
Suffering (Nirodha sacca), letting 1t be known discriminatively, 
bearing them well in mind, revealing them, commenting on 
them and expanding them; and proclaiming and teaching the 
Ariya Truth of the Path leading to the Cessation of Suffering 
(Magga Sacca), letting it be known discnminatively, bearing 
them well in mind, revealing them, commenting on them and 
expanding them. Bhikkhus, the Tathagata, who 1s worthy of 
special veneration, who truly comprehends all Dhammas by his 


Sacca Vibhatiga Sutta 413 


own intellect and insight, while at the deer park called Isipatana 
in Baranasi, has expounded the incomparable wheel of Dhamma, 
that no bhikkhu, no brahmin, no deva, no Mara, no Brahma, no 
one in this world could have taught, thereby proclaiming and 
teaching the Four Ariya Truths, letting them be known dis- 
criminatively, bearing them well in mind, revealing them, com- 
menting on them and expanding them. 


Bhikkhus, associate with Sariputta and Moggallana. 
Bhikkhus, attend on S§@riputta and Moggallana. Sariputta and 
Moggallana are learned bhikkhus and are accustomed to sup- 
port their companions in the Practice of the Dhamma. For 
example, bhikkhus, Sariputta is like the mother who gives 
birth. Moggallana is like the one who feeds and rears the child. 
Bhikkhus, Sariputta is used to train people to realize Sotapatti 
fruition, while Moggallana is used to train people to realize 
fruition of the higher stages. Bhikkhus, Sariputta is capable of 
proclaiming and teaching in full the Four Anriya Truths, of 
letting them be known discriminatively, bearing them well in 
mind, revealing them, commenting on them and expanding 
them The Bhagava said thus. The Bhagava who is accustomed 
to excellent speech said these words, rose from his seat and 
went into the monastery. 


372. Venerable Saripmtta, not long after the Bhagava 
had left, addressed the bhikkhus “Friend bhikkhus” and they 
respectfully responded “Venerable Sariputta”. The Venerable 
Sariputta then said the these words: 


Friend Bhikkhus, the Bhagavé who is worthy of special 
veneration, who truly comprehends all Dhammas by his own 
intellect and insight, while at the deer park called Isipatana in 
Baranasi, expounded the incomparable Wheel of Dhamma that 
no bhikkhu, no brahmin, no deva, no Mara, no Brahma, no one 
in this world could have taught, thereby proclaiming and teach- 
ing the Four Ariya Truths, letting them be known discrimina- 
tively, bearing them well in mind, revealing them, commenting 
on them and expounding them. 

What are the Four? Proclaiming and teaching the Anya 
Truth of Suffering, letting it be known discriminatively, bearing 


414 Vibhanga Vagga 


them well in mind, revealing them, commenting on them and 
expanding them; proclaiming and teaching the Ariya truth of 
the Cause of Siffering, letting it be known discriminatively, 
bearing them well in mind, revealing them, commenting on 
them and expanding them; proclaiming and teaching the Anya 
Truth of the Cessation of Suffering, letting it be known dis- 
criminatively, bearing them well in mind, revealing them, com- 
menting on them and expanding them; and proclaiming and 
teaching the Anriya Truth of the Path leading to the Cessation 
of Suffering, letting it be known disacriminatively, bearing 
them well in mind, revealing them, commenting on them and 
expanding them. 


373. Friends, what is the Anya Truth of Suffering? Birth 
(Jati) (i.e. repeated rebirth) 1s suffering, ageing (jara) 1s suffer- 
ing, death (marana) is suffering. Grief, lamentation, physical 
pain and mental distress, despair are suffering. Not getting what 
is desired is suffering. In short, the five aggregates of clinging 
are suffering 


Friends, what is birth? The coming int existence 
(namarupa), the complete origination, the conception, the aris- 
ing up in new form, the appearance of the aggregates, the 
acquisition of the sense bases of various beings in various 
categories. friends, this is called birth. 


Friends, what is ageing? The process of ageing, the 
decrepitude, the decay and loss of teeth, the greying of hair, the 
wrinkling of the skin, the failing of the life force, the wearing 
out of the sense faculties of various beings in various catego- 
ries, friends, this is called ageing. 


Friends, what is death? The falling away from existence, 
the passing away from existence, the dissolution,the disappear- 
ance, the end of life, the passing away due to completion of 
the life span, the breaking up of the aggregates, the discarding 
of the body, the destruction of the life faculty of various beings 
in various categories. friends, this 1s called death. 


Friends, what is grief (soka)? Friends, grievous anxiety, 
the sorrowful and anxious state of mind, the sorrowfulness and 


Sacca Vibhatiga Sutta 415 


anxiety, the inward grief, the inward wretchedness of one who 
is beset by some ruinous loss or other, who encounters some 
painful misfortune or other. friends,this 1s called grief. 


Friends, what is lamentation (parideva)? The weeping 
and lamenting, the act of weeping and lamenting, the condition 
of weeping and lamenting by one who is beset by some 
ruinous loss or other, who encounters some painful misfortune 
or other.friends, this is called lamentation. 


Friends, what is physical pain(dukkha)? The bodily pain 
and bodily unpleasantness, the painful and unpleasant feeling 
produced by contact of the body. friends, this is called physical 
pain. 


Friends, what is mental distress(domanasa)? The mental 
pain and mental unpleasantness, the painful and unpleasant 
feeling produced by contact of the mind. friends, this is called 
mental distress. 


Friends, what is despair (upayasa)? The sorrowful trouble 
and tribulation, the troubled state, the state of despair of one 
who is beset by some ruinous loss or other, who encounters 
some painful misfortune or other. friends, this 1s called despair. 


Friends, what is the dukkha of the craving for what one 
cannot get? In beings subject to birth, the wish arises: ‘Oh, that 
we were not subject to birth! Oh, that (new) virth would not 
happen to us’! But it is not possible to get such a wish. This 
is the dukkha of the craving for what one cannot get. Friends, 
in beings subject to ageing the wish arises ...p... ‘Oh that we 
were not subject to ageing! Oh that ageing would not happen 
to us’. But it is not possible to get such a wish. This also is 
the dukkha of the craving for what one cannot get. Friends, in 
beings subject to illness, the wish arises! “Oh that were not 
subject to illness” ‘Oh that illness would not happen to us’ But 
it is not possible to get such a wish. This also is the dukkha 
of craving for what one cannot get. Friends, in beings subject 
to death the wish arises: ‘Oh that we were not subject to death! 
Oh that death would not happen to us’. But it is not possible 
to get such a wish. This also is the dukkha of the craving for 





416 Vibhaiga Vagga 


what one cannot get. Friends, in beings subject to grief, lamen- 
tation, physical pain, mental distress and despair the wish 
arises: ‘Oh that we were not subject to gnef, lamentation, 
physical pain, mental distress and despair. Oh that grief, lam- 
entation, physical pain, mental distress and despair would not 
happen to us’. But it is not possible to get such a wish. This 
also is the dukkha of craving for what one cannot get. 


Friends, what 1s (meant by) In short the five aggregates 
which are the objects of clinging, are dukkha? They are the 
Aggregate of Corporeality, the Aggregate of Sensation, the 
Aggregate of Perception, the Aggregate of Volitional Activities, 
and the Aggregate of Consciousness, are the objects of Cling- 
ing. These, friends are what is meant by ‘in short, the Five 
Aggregates which are the objects of Clinging, are dukkha. 


374. Friends, what is the Ariya Truth of the origin of 
dukkha? The origin of dukkha is the craving (tanha) which 
gives rise to fresh rebirth and accompanied by pleasure and 
attachment; friends, great delight in this or that existence, 
namely, craving for pleasures of the senses (kamatanha), crav- 
ing for (better) existence (bhava tanha) and craving for non- 
existence (vibhava tanha). Friends, this is called the Anya 
Truth of the Ongin of Dukkha. 


Friends, what is the Anriya truth of the Cessation of 
Dukkha? It is the complete extinction and cessation of this very 
craving, its abandoning and discarding, the liberation and de- 
tachment from it. (this is in fact the realization of Nibbana). 
Friends, this is called the Ariya Truth of the Cessation of 
Dukkha. 


_ 375. Friends, what is the Anya Truth of the Path 
leading to the Cessation of Dukkha. It is the Anya Path of 
Eight Constituents. Right View (Sammaditthi), Right Thinking 
(Sammasankappa), Right Speech (Sammivasa), Right Action 
(Sammakammanta), Right Livlihood (Samméaajiva), Right Effort 
(Sammavayama), Right Mindfulness (Sammasati), Right Con- 
centration (Sammasamadh)). 


Sacca Vibhatiga Sutta 417 


Friends, what is Right View? Insight knowledge of 
dukkha, insight knowledge of the origin of dukkha, insight 
knowledge of the cessation of dukkha, insight knowledge of the 
path leading to the cessation of dukkha (i.e. the Path leading to 
Nibbana). Friends, this is said to be Right View. 


Friends, what is Right Thinking? Thoughts directed to 
liberation from sensuality, thoughts free from ill will (i.e. 
thoughts of loving kindness) and thoughts free from cruelty (i.e. 
thoughts of compassion). Friends, this is called Right Thinking. 


Friends, what is Right speech? Abstaining from false- 
hood, from backbiting, from coarse speech, from vain and 
unbeneficial talk. Friends, this is called Right Speech. 


Friends, what is Right Action? Abstraing from Killing, 
from taking what is not given, from wrongful indulgence in 
sexual misconduct, Friends, this is called night Action. 


Friends, what is mght Livelihood? Friends, the ariya 
disciple following my Teaching completely abstains from a 
wrong way of livelihood and makes his living by a nght means 
of livelihood. Friends, this is called Right Livelihood. 


Friends, what 1s Right Effort? 


Friends, the bhikkhu following my teaching generates 
will, makes effort and rouses energy, applies his mind and 
strives most ardently to prevent the arising of evil demeritorious 
states of mind that have not yet arisen. He generates will, 
makes effort and rouses energy, applies his mind and strives 
most ardently to abandon evil demeritorious states of mind that 
have arisen. He generates will, makes effort, rouses energy, 
applies his mind and strives most ardently to attain meritorious 
states of mind that have not yet arisen. He generates will, 
makes effort, rouses energy, applies his mind and strives most 
ardently to maintain the meritorious states of mind that have 
arisen, to prevent their lapsing, to increase them, to cause them 
to grow, to make them develop in full. (Samatha, vipassana 
meditation). Friends, this is called Right Effort. 





418 Vibhatiga Vagga 


Friends, what is Right Mindfulness? Friends, the bhikkhu 
(i.e. the disciple) following my Teaching keeps his mind stead- 
fastly on the body (kaya) with diligence, comprehension mind- 
fulness (and percieves its impermanent, insecure, soulless and 
repulsive nature), thus keeping away covetousness and 
mentaldistress (which will appear if he is not mindful of the 
five khandhas). 


The bhikkhu keeps his mind steadfastly on sensation 
(vedana) ...p... The bhikkhu keeps his mind steadfastly on the 
mind (citta) Venerable Sariputta delivered this discourse. The 
bhikkhus rejoiced at and what the venerable Sariputta had said. 
The bhikkhu keeps his mind steadfastly on the Dhamma, with 
diligence, comprehension and mindfulness (and perceives their 
impermanent, insecure and soulless nature), thus keeping away 
covetousness and distress (which will appear if he 1s not 
mondful of the five aggregates). Friends, this is called Right 
Mindfulness. 


Friends, what is nght Concentration? The bhikkhu who 
follows my Teaching, being detached from sensual] pleasures 
and demeritorious factors, achieves and remains in the first 
jhana, which has vitakka (initial application of the mund), 
vicara (Sustained application of the mind), piu' (delightful satis- 
faction) and sukha (bliss), born of detachment from the hin- 
drances (nivarana). 


Having got mid of vitakka and vicara, the bhikkhu 
achieves and remains in the second jhana, with internal tran- 
quility, with enhancement of one pointedness of concentration, 
devoid of vitakka and vicara, but with piti and sukha, born of 
concentration ...p... he achieves and remains in the third jhana 
...p... achieves and remains in the fourth jhana. Friends, this 1s 
called Right Concentration. 


Friends, this is called the ariya truth of the Path leading 
to the cessation of dukkha. 


Sacca Vibhariga Sutta 419 


Friends, the Tathagatha, who is worthy of special ven- 
eration, who truly comprehends all Dhammas by his own 
intellect and insight, while at the deer park called Isipatana in 
Baranasi expounded the incomparable Wheel of the Dhamma 
(Dhammacakkapavattana), that no bhikkhu, no brahmana, no 
deva, no Mara, no Brahma, no one in this world could have 
taught, thereby proclaiming and teaching the four Ariya Trutis, 
letting them be known discriminatively, bearing them well in 
mind, revealing them, commenting and expanding on them. 
(Said Venerable Sariputta). 


Venerable Sariputta delivered this discourse. The bhikkhus 
rejoiced at and what the Venerable Sariputta had said. 


End of Sacca Vibhanga Sutta, 
the eleventh in this Vagga. 


12. DAKKHINAVIBHANGA SUTTA 


Discourse on the Analysis of Kinds of Offerings 
376. Thus have I heard: 


Once the Bhagava was residing at. the Nigrodha-rama 
monastery in Kapilavatthu in the country of the Sakyans, On 
that occasion, Maha Pajapati Gotami, bring a new pair of robes 
with her, approached the Bhagava, made obeisance to him, and 
Sat in a suitable place. Having seated, she addressed the Bhagava 
thus: “Venerable Sir, I have spun (the thread) and have woven 
by myself this pair of new robes, intending it for the Bhagava. 
Venerable Sir, may the Bhagava, out of compassion, accept this 
pair of new robes of mine”. When so requested, the Bhagava 
said to Maha Pajapati Gotami thus: “Thus: “Gotami, offer it to 
the Order of bhikkhus.By offering it to the Order, you would 
have venerated me as well as the Order”. 

For the second time Maha Pajapati Gotami addressed 
the Bhagava thus: “Venerable Sir, I have spun(the thread) and 
have woven by myself this pair of new robes, intending it for 
the Bhagava. Venerable Sir, may the Bhagava, out of compas- 
sion, accept this pair of new robes of mine”. For the second 
time the Bhagava also said to Maha Pajapati Gotami thus: 
“Gotami, offer it the Order. By offering it the Order,” you 
would have venerated me as well as the Order’. For the third 
time Maha pajapati Gotami addressed the Bhagava thus: “Ven- 
erable Sir, I have spun (the thread) and have woven by myself 
this pair of new robes, intending it for the Bhagava. Venerable 
Sir, may the Bhagava, out of compassion, accept this pair of 
new robes of mine’, For the third time the Bhagava also said 
to Maha Pajapato Gotami thus: “Gotami, offer it to the Order, 
By offering it to the Order, you would have venerated me as 
well as the Order”. 


Dakkhinavibhatiga Sutta 421 


377. Upon this, the Venerable Ananda addressed the 
Bhagava thus: “Venerable Sir, may the Bhagava accept Maha 
Pajapati Gotami’s new pair of robes. Venerable Sir, Maha 
Pajapati Gotami has done much for the Bhagava; she has been 
your foster mother, she brought you up, she fed you and gave 
you her milk. She suckled you after your mother passed away. 
Venerable Sir, the Bhagava has also done much for Maha 
Pajapati Gotami. Venerable Sir, on account of the Bhagava, 
Maha Pajapati Gotami has taken refuge in the Buddha, has 
taken refuge the Dhamma and ‘has taken refuge in in the Sam 
gha. Venerable Sir, on account of the Bhagava, Maha Pajapati 
Gotami has abstained from killing, has abstained from taking 
what 1s not given, has abstained form sexual misconduct, has 
abstained from telling lies, has abstained from taking intoxi- 
cants. Venerable Sir, on account of the Bhagava, Maha Payjapati 
Gotami has unshakeable perfect faith in the Buddha, has 
unshakeable perfect faith in the Dhamma, has unshakeable 
perfect faith in the Samgha, and is endowed wtih Sila(moral 
virtues) cherished by the ariyas. Venerable Sir, on account of 
the Bhagava, Maha Pajapati Gotami has no doubts regarding 
dukkhas, no doubts regarding the origin of dukkha, no doubts 
regarding the cessation of dukkha, no doubts regarding the path 
leading to the cessation of dukkhas. Venerable Sir, the Bhagava 
has also done much for Maha Pajapati Gotam1. 


378. Ananda, what you have said is true. Ananda, the 
disciple, on account of the teacher, takes refuge in the Buddha, 
in the Dhamma and in the Samgha. Ananda, I do not teach that 
it is the best way of showing z2ratitude for that disciple to pay 
respect to that teacher, to welcome him, to make obeisance to 
him with joined palms raised (to the foerhead), to offer him 
such requisties as robes, food, shelter and medicine for use in 
illness. 

Ananda, the disciple, on account of the teacher abstins 
from killing, abstains from taking what is not given, abstains 
from sexual misconduct, abstains from telling lies, abstains 
from taking intoxicants. Ananda, I do not teach that it is the 
best way of showing gratitude for that disciple to pay respect 


422 Vibhatiga Vagga 


to that teacher, to welcome him, to make obeisance to him with 
joined palms raise (to the forehead), to offer him such requi- 
Sites as robes, food, shelter, and medicine for use in illness. 

Ananda, the disciple, on account of the teacher, has 
unshakeable perfect faith in the Buddha,...1n the Dhamma....... 
in the Samgha, and is endowed with sila cherished by the 
ariyas. Ananda, I do not teach that it is the best way of 
showing gratitude for that disciple to pay respect to that 
teacher, to welcome him, to make obeisance to him with joined 
palms raised (to the forehead), to offer him such requisites as 
robes, food, shelter and medicine for use in illness. 

Ananda, the disciple, on account of the teacher, has no 
doubts regarding dukkhas; no doubts regarding the origin of 
dukkha, no doubts regarding the cessation of dukkha, no doubts 
ragarding the path leading to the cessation of dukkha. Ananda, 
I do not teach that it is the best way of showing gratitude for 
that disciple to pay respect to that teacher, to welcome him, to 
make obeisance to him with joined palms raised(to the fore- 
head), to offer him such requisites as robes, food, shelter and 
medicine for use in illness. 


379. Ananda, there are offerings made to fourteen kinds 
of individual beings. What are the fourteen? An offering made 
to a Tathagata who is worthy of special veneration and who 1s 
Perfectly Self-Enlightened is the first kind of offering made to 
an individual. An offering made to a Paccekabuddha' is the 
second kind of offering made to an individual. An offering 
made to an arahat disciple of the Tathagata 1s the third kind of 
offering made to an individual. An offering made to one who 
is practising to attain Arahatta Fruition (i.e. one who has 
attained Arahatta Magga) 1s the fourth kind of offering made to 
an individual. An offering made to one who is an Anadgami is 
the fifith kind of offering made to an individual. An offering 





1. Paccekabuddha: One who, like the Buddha, is Self-enlightened in the 
Four Ariya Truths and has uprooted al! the kilesas. However, he does 
not expound this dhamma to others. Paccekabuddhas appear during the 
absence of the Buddha sasana or Teaching. 


Dakkhinavibhatiga Sutta 423 


made to one who is practising to attain Anagami fruition(i,.e 
one who has attained Anagami magga) is the sixth kind of 
offering made to an individual. An offering made to one who 
is a Sakadagami is the seventh kind of offering made to an 
individual. An offering made to one who is practising to attain 
Sakadagami Fruition (i.e. one who has attaind Sakadagami 
Magga) is the eighth kind of offering made to an individual. 
An offering made to one who is a Sotapanna is the ninth kind 
of offering made to an Individual. An offering made to one 
who is practising to attain Sotapatti Fruition (i.e. one who has 
attained Sotapatti Magga) is the tenth kind of offering made to 
an individual. An offering made in a period when the Buddha’s 
Teaching is absent, to one who lives detached from sensual 
pleasures? is the eleventh kind of offering made to an indi- 
vidual. An offering made to a common worldling who is 
endowed with morality is the twelfth kind of offering made to 
an individual. An offering made to a common worldling who is 
without morality is the thirteenth kind of offering made to an 
individual. An offering made to an animal is the fourteenth 
kind of offering made to an indivudual being. 


Ananda, of these fourteen kind of offering, an offering 
made to an animal would result in a hundred-fold benefit. An 
offering made to a common worldling who is without morality 
would result in a thousandfold benefit. An offering made to a 
common worldling who is endowed with morality would result 
in a hunderd thousand-fold benefit. An offering made in a 
period when the Buddha’s Teaching is absent to one who lives 
detached form sensual pleasures would result in benefit multi- 
plied by a thousand crores. An offering made to one who 1s 
practising to attain Sotapatti Fruition would result in benefit 
which is immeasurable and limitless. There is no need to say 
how much more woud be the benefit that accrues from an 


offering made to a Sotapanna. There is no need to say how 

eee eerste nematic i mn Reranch 

2. one who lives... pleasures: This refers to one who believes in the 
resultant effects of volitional actions and who is detached from sensual 
pleasures through attainment of supernomal powers. 


424 Vibhaniga Vagga 


much more would be the benefit that accrues from an offering 
made to one who is practising to attain Sakadagami Fruition. 
There is no need to say how much more would be the benefit 
that accrues from an offering made to a Sakadagami. Ther is 
no need to say how much more would be the benefit that 
accrues from an offering made to one who is practising to 
attain Anagami Fruition. There is no need to say how much 
more would be the benefit that accrues from an offering made 
to an Anagami. The is no need to say how much more would 
be benefit that accrues from an offering made to one who is 
practising to attain Arahatta Fruition. There is no need to say 
how much more would be the benefit that accrues form an 
offering made to an arahat. There is no need to say how much 
more would be the benefit that accurues from an offering made 
to a Paccekabuddha. There is no need to say how much more 
would be the benefit that accrues from an offering made to a 
Tathagata who is worthy of special veneration and who is 
Perfectly Self-Enlightened. 


380. Ananda, There are these seven kinds of offering 
made to the Order.What are the seven? An offering made to 
the Order, headed by the Buddha containing both bhikkhu and 
bhikkhunis is the first kind of offering made to the Order. An 
offering made to the Order, containing both bhikkhus and 
bhikkhunis after the passing away (parinibbdna) of the Tathagata 
is the second kind of offering made to the Order. An offering 
made to the Order consisting of bhikkhus only is the third kind 
of offering made to the Order. An offering made to the Order 
consisting of bhikkhunis only is the fourth kind of offering 
made to the Order. An offering made to the Order with the 
request , ‘May the Order assign such and such a number of 
bhikkhus and bhikkhunis to receive my offering,’ is the fifth 
kind of offering made to the Order. An offering made to the 
Order with the request, ‘May the Order assign such and such 
a number of bhikkhus to recieve my offering’. is the sixth kind 
of offering made to the Order. An offering made to the order 
with request, ‘May the Order such and such a number of 
bhikkhunis to receive my offering’ is the seventh kind of 
offering made to the Order. 


Dakkhinavibhatiga Sutta 425 


Ananda, in the future, there will be those who are 
samanas only in name and who only have a piece of robe 
round the neck, who are devoid of morality and whose habits 
are immoral. An offering may be made to such persons, who 
are devoid of morality, with the intention of making offering to 
the ‘Order (of bhikkhus endowed with morality). Ananda, I 
teach that even in such a case also the benefit which accrues 
from an offering is immeasurable and limitless. Ananda, by not 
means do I teach that the benefit which accrues from an 
offering made to an individual is greater than that of one made 
to the Order. 


381. Ananda, there are these four kinds of purity of 
offering. What are the four? Ananda, there is the offering in 
which the donor is pure but the recipient is not. Ananda, there 
is the offering in which the recipient of the offering is pure, 
but the donor is not. Ananda, there is the offering in which 
neither the donor nor the recipient is pure. Ananda, there is the 
offering in which the donor as well as the recipient is pure. 

Ananda, which is the kind of offering in which the 
donor is pure but the recipient is not? Ananda, in this matter, 
the donor is endowed with morality and has good habits; the 
recipient is devoid of morality and has immoral habits. Ananda, 
such kind of offering is one in which the donor is pure, but the 
recipient 1s not. 

Ananda, which is the kind of offering in which the 
recipient of the offering is pure but the donor is not? Ananda, 
in this matter, the donor is devoid of morality and has immoral 
habits; the recipient is endowed with morality and has good 
habits. Ananda, such kind of offering is one in which the 
recipient of the offering is pure but the donor is not. 

Ananda, which is the kind of offering in which neither 
the donor nor the recipient is pure? Ananda, in this matter, the 
donor as well as the recipient is devoid of morality and has 
immoral habits. Ananda, such kind of offering is one in which 
neither the donor nor the recipient 1s pure. 





426 Vibhatiga Vagga 


Ananda, which is the kind of offering in which the 
donor as well as the recipient is pure? Ananda, in this matter, 
the donor as well as the recipient is endowed with morality and 
have good habits. Ananda, such kind of offering is one in 
which the donor as well as the recipient is pure. Ananda, these 
are the four kinds of purity of offering. 

The Bhagava delivered this discourse. After having said 
this, the Sugata, the teacher. further said thus: 


382. A certain person endowed with morality makes an 
offering of a lawfully acquired object to a person without 
morality, with purity of mind and very much believing in the 
great consequences of kamma-actions. That kind of offering 1s 
one which is pure in respect of the one makes the offering. 

A certain person without morality makes an offering of 
an unlawfully acquired object to a person who 1s endowed with 
morality, without purty of mind and without believing in the 
great consequences of kamma-actions. That kind of offering 1s 
one which is pure in respect of the recipient of the offering. 

A certain person without morality makes an offering of 
an unlawfully acquired object to a person without morality, 
without purity of mind and without believing in the great 
consequences of kamma-actions. I do not teach that that kind 
of offering results in great benefit. 

A certain person endowed with morality makes to offer- 
ing of a lawfully acquired object to a person also endowed 
with morality, with purity of mind and very much believing in 
the great consequences of kamma-actions. I teach that that kind 
of offering indeed result in great benefit. 

A certain person who is free from attachment makes an 
offering of a lawfully acquired object to a person who 1s also 
free from attachment, with purity of mind and very much 
believing ion the great consequences of kamma-actions. | teach 
that that kind of offering is indeed the greatest amongs offer- 
ings of material requisites. 


End of the Dakkhinavibhan ga Sutta 
the twelth in this Vagga. 
End of the Vibhatiga Vagga, the Fourth. 


Namo tassa bhagavato arahato sammasambuddhassa 


(v) SALAYATANA VAGGA 


—" 


CUOMANAUNAWDHD = 


. Anathapindikovada Sutta 
. Channovada Sutta 

. Punnovada Sutta 

. Nandakovada Sutta 

. Cularahulovada Sutta 


Chachakka Sutta 


. Mahdsalayatanika Sutta 

. Nagaravindeyya Sutta 

. Pindpata Parisuddhi Sutta 
. Indriyabhavana Sutta 





1. ANATHAPINDIKOVADA SUTTA 


Exhortation to Anathapindika 
383. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. At that time, Anathapindika the 
householder was sick, in pain and gravely ill. Then Anathapindika 
the householder sent for an attendant and said to him, “Come, O 
man go to the Bhagava and pay homage with your head at his 
feet, carrying my words. Say to him, ‘Venerable Sir, Anathapindaka 
the householder is sick, in pain and gravely ill. He pays homage 
with his head at the feet of the Bhagava’. And also go to the 
Venerable Sariputta and pay homage with your head at his feet, 
carrying my words. Say to him, ‘Venerable Sir, Anathapindika 
the householder is sick, in pain and gravely ill. He pays homage 
with his head at the feet of the Venerable Sariputta,’ and also 
says thus: “Venerable Sir. May the Venerable Sdriputta, out of 


> 93 


compassion, come to the house of Anathapindika’. 


“Very well, sir,” replied the attendant to Anathapindika 
the householder, and went to the Bhagava. Paying homage to 
the Bhagava and sitting in a suitable place, that attendant said to 
the Bhagava, “Venerable Sir, Anathapindika the householder 1s 
sick, in pain and gravely ill. He pays homage with his head at 
the feet of the Bhagava.” He then went to the Venerable 
Sariputta, paid homage to him and sat in a suitable place. 
Having taken his seat, that attendant said to the Venerable 
Sariputta thus: “Venerable Sir, Anathapindika the householder 1s 
sick, in pain and gravely ill. He pays homage with his head at 
the feet of the Venerable Sdriputta and also says thus: “May the 
Venerable Sariputta out of compassion, come to the house of 
Anathapindika the householder’.” The Venerable Sariputta signi- 
fied his acceptance by remaining silent. 





430 Salayatana Vagga 


384. Then, the Venerable Sdriputta rearranged the robes 
he was wearing and, carrying his alms-bowl and great robe, 
went to the house of Anathapindika the householder accompa- 
nied by the Venerable Ananda; and there he sat down on the 
prepared seat. Thus seated, the Venerable Sadriputta asked 
Anathapindika the householder thus: “Householder, are you 
feeling well? Are you feeling better? Is your pain decreasing and 
not increasing? Does it appear to be decreasing and not increas- 
ing?” 

“Venerable Sarputta, I am not feeling well. I am not 
feeling better. My severe pain is increasing; it is not decreasing. 
It appears to be increasing and not decreasing. 


“Venerable Sariputta, as if a strong man were striking the 
top of the head with a sharp iron spike, violent winds are 
assailing the inside of the top of my head. Venerable Sariputta, 
I am not feeling well. I am not feeling better. My severe pain 
is increasing; it 1s not decreasing. It appears to be increasing and 
not decreasing. 


“Venerable Sariputta, as if the head were being bound by 
a strong man with a strong leather thong, I am experiencing a 
very severe headache. Venerable Sariputta, I am not feeling 
well. I am not feeling better. My severe pain is increasing; it 1s 
not decreasing. It appears to be increasing and not decreasing. 


‘Venerable Sariputta, as 1f a skilled butcher or his assis- 
tant were cutting through the stomach with a sharp butcher’s 
knife, violent winds are cutting through my stomach. Venerable 
Sariputta, I am not feeling well. I am not feeling better. My 
severe pain iS increasing; it 1s not decreasing. It appears to be 
increasing and not decreasing. 

“Venerable Sariputta, as 1f two strong men, grasping each 
arm of a very weak man, were grilling the latter on a pit of live 
coals, my body is burning with intense heat. Venerable Sanputta, 
I am not feeling well. I am not feeling better. My severe pain 
is increasing; it is not decreasing. 


385. Householder, for that reason you should practise 
thus: ‘I will have no attachment for the eye; then, the conscious- 
ness which is dependent on the eye will not arise in me.’ 
Householder, you should practise in this way. 


Anathapindikovada Sutta 431 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the ear; then, the consciousness 
which is dependent on the ear will not arise in me.’ House- 
holder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the nose; then, the consciousness 
which is dependent on the nose will not arise in me.’ House- 
holder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the tongue; then, the consciousness 
which is dependent on the tongue will not arise in me.’ House- 
holder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the body; then, the consciousness 
which is dependent on the body will not arise in me.’ House- 
holder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the mind; then, the consciousness 
which is dependent on the mind will not arise in me.’ House- 
holder, you should practise in this way.(1) 


Householder, for that reason you should practise thus: ‘] 
will have no attachment for any visible object; then, the con- 
sciousness which is dependent on the visible will not arise in 
me.’ Householder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for sound...p...‘I will have no attach- 
ment for odour ...p...‘I will have no attacnment for taste...p...‘I 
will have no attachment for any tangible object...p...°I will have 
no attachment for any mind-object; then the consciousness which 
is dependent on the mind-object will not arise in me.’ House- 
holder, you should practise in this way.(2) 

Householder, for that reason you should practise thus: ‘I 
will have no attachment for the eye-consciousness; then, the 
consciousness which is dependent on eye-consciousness will not 
arise in me.’ Householder, you should practise in this way. 





432 Salayatana Vagga 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for ear-consciousness ...p...‘I will have 
no attachment for nose-consciousness ...p...°I will have no 
attachment for tongue-consciousness...p...‘I will have no attach- 
ment for body-consciousness...p...‘I will have no attachment for 
mind-consciousness; then the consciousness which is dependent 
on mind-consciousness, will not arise in me.’ Householder, you 
should practise in this way.(3) 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for eye-contact; then the consciousness 
which is dependent on eye-contact will not arise in me.’ House- 
holder, you should practise in this way. Householder, for that 
reason you should practise thus: ‘I will have no attachment for 
ear-contact...p...‘I will have no attachment for nose-contact ...p...‘I 
will have no attachment for tongue-contact...p...‘I will have no 
attachment for body-contact...p...‘I will have no attachment for 
mind-contact; then the consciousness which is dependent on 
mind-contact will not arise in me.’ Householder, you should 
practise in this way.(4) 

Householder, for that reason you should practise thus: ‘I 
will have no attachment for sensation arising out of eye-contact; 
then the consciousness which is dependent on sensation arising 
out of eye-contact will not arise in me.’ Householder, you 
should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for sensation arising out of ear-contact 
...p...‘I will have no attachment for sensation arising out of 
nose-contact ...p...‘I will have no attachment for sensation aris- 
ing out of tongue-contact...p...‘I will have no attachment for 
sensation arising out of body-contact...p...‘I will have no attach- 
ment for sensation arising out of mind-contact; the consciousness 
which is dependent on sensation arising out of muind-contact 
will not arise in me.’ Householder, you should practise in this 
way.(5) 


Anathapindikovada Sutta 433 


386. Householder, for that reason you should practise 
thus: ‘I will have no attachment for the element of solidity; then, 
the consciousness which is dependent on the element of solidity 
will not arise in me.’ Householder, you should practise in this 
way. 

Householder, for that reason you should practise thus: ‘I 
will have no attachment for the element of fluidity and cohension 
...p... I will have no attachment for the element of heat...p...‘l 
will have no attachment for the element of motion...p...‘I will 
have no attachment for the element of space...p...‘I will have no 
attachment for the element of consciousness; then, the con- 
sciousness will not arise in me.’ Householder, you should prac- 
tise in this way.(6) 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for corporeality; then the consciousness 
which is dependent on corporeality will not arise in me.’ House- 
holder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for sensation...p...‘I will have no 
attachment for perception ...p...‘] will have no attachment for 
volitional activities ...p...‘] will have no attachment for con- 
sciousness; then the consciousness which is dependent on con- 
sciousness will not arise in me.’ Householder, you should prac- 
tise in this way.(7) 

Householder, for that reason you should practise thus: ‘I 
will have no attachment for the jhana of Infinity of Space; then 
the consciousness which is on the jhana of Infinity of Space will 
not arise in me.’ Householder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for the jnana of Infinity of Conscious- 
ness ...p...‘I will have no attachment for the jhana of 
Nothingness...p...‘I will have no attachment for the jhana of 
Neither-consciousness Nor-Non-consciousness; then the conscious- 
ness which is dependent on the jhana of Neither-consciousness 
Nor-Non-consciousness will not arise in me.’ Householder, you 
should practise in this way.(8) 





434 SaJayatana Vagga 


Householder, for that reason you should practise thus: ‘] 
will have no attachment for the present world;' then the con- 
sciousness which is dependent on the present world will not 
arise in me.’ Householder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘] 
will have no attachment for other worlds: 7 then the conscious- 
ness which is dependent on other worlds will not arise in me.’ 
Householder, you should practise in this way. 


Householder, for that reason you should practise thus: ‘I 
will have no attachment for what has been seen or heard or 
touched or known, or attained,or sought and repeatedly sought 
or has been intently thought of; then the consciousness which 1s 
dependent on it will not arise in me.’ Householder, you should 
practise in this way.(9) 


387. When this had been said, Anathapindika the house- 
holder wept, with tears streaming. Then the Venreable Ananda 
said to Anathapindika the householder: “Householder, are you 
attached to your possessions? Householder, are you disheart- 
ened?” “Venerable Ananda, I am not attached to my posses- 
sions. Nor am I disheartened. I have indeed for a long time 
attended upon the Bhagava. | have also attended upon the 
bhikkhus who are worthy of respect. But I have not heard such 
words of the dhamma before.” “Householder, the laity who wear 
white clothes cannot understand clearly this word of the dhamma. 
Householder, this word of the dhamma can only be understood 
by bhikkhus.” Venerable Sanputta, I beg of you. Let this word 
of the dhamma be made clear to the laity who wear white 
clothes. Venerable Sir, there are worthy men whose understand- 
ing is not clouded by the dust of defilements. They are wanting 
in the dhamma for not having heard the dhammma. There are 
likely to be people who will be able to be understand the 
dhamma.” 





1. present world: what is taught here in detachment from one’s posses- 
sions such as abode, food and raiments. 


2. other worlds means other than the human world: e;g the deva world 
where also one should not long for mansion and raiments. 


Anathapindikovada Sutta 435 


After thus exhorting Anathapindika the householder, the 
Venerable Sariputta and the Venerable Ananda rose from their 
seats and departed. Not long after the departure of the Venerable 
Sariputta and the expired. He was reborn in the Tusita deva 
realm. Then soon after the middle watch of the night, the deva 
Anathapindika of extremely attractive appearance apporached the 
Bhagava (at the Jetavana monastery), illuminating the entire 
Jetavana monastery. He made obeisance to the Bhagava and 
stood at a suitable place. Thus standing, the deva Anathapindika 
then addressed the Bhagava with the following verses: 


“This Jetavana monastery is frequented by many thikkhus. 
It is where King of the Dhamma, the Bhagava, resides. (That is 
why) it gives rise to delightful satisfaction in me. It is through 
action,’ knowledge, dhamma and virtuous living based on moral- 
ity that beings are purified; they are not purified through lineage 
or wealth.* 


“That 1s why the wise person, seeking his own advan- 
tage, should contemplate the dhamma? with right perception. 
Contemplating in this way, that person is purified by realizing 
the Four Ariya Truths. 

“A certain bhikkhu reaches the other shore (that is Nibbana). 
In this respect he is equal to Sariputta. But, Sariputta with his 
knowledge, morality and calm is the noblest among those bhikkhus 
who reach the other shore (that 1s Nibbana).” 


The deva Anathapindika spoke these words. The teacher 
was pleased. Thereupon the deva Anathapindika, thinking, “The 
Teacher is pleased with these words of mine,’ made obeisance to 
the Bhagavad and vanished. 





3. action: kamma: According to the Commentary, this means volitional 
activities associated with magga (maggacetana). 


4. What is meant here is that purity is gained by means of the Ariya Path 
of Eight Constituents. According to the Commentary, Knowledge 
(vijja) stands for Right View and Right Thinking. Dhamma stands for 
Right Effort, Right Mindfulness and Right Concentration. Morality 
(sila) stands for Right Speech, Right Action and Right Livelihood. 


5. Dhamma: Here it means the five khandha aggregates. 





436 Salayatana Vagga 


388. Then, when the night had passed, the Bhagava 
addressed the bhikkhus thus. “Bhikkhus, soon after the middle 
watch of the night a certain deva of extremely attractive appear- 
ance approached me, illuminating the entire Jetavana monastery. 
That deva made obeisance to me and stood at a suitable place. 
Thus standing, he addressed me with the following verses: 


“This Jetavana monastery is frequented by many bhikkhus. 
It is where King of the Dhamma, the Bhagava, resides. (That 1s 
why) it gives rise to delightful satisfaction in me. It is through 
action, knowledge, dhamma, and virtuous living based on moral- 
ity that beings are purified; they are not punfied through lineage 
or wealth. 


That 1s why the wise person, seeking his own advantage 
and welfare, should contemplate the dhamma with nght contem- 
plation. Contemplating in this way, that person is purified by 
realizing the Four Ariya Truths. 


‘‘A certain bhikkhu reaches the other shore (that 1s Nibbana). 
In this respect he 1s equal to Sarnputta. But Sariputta with his 
knowledge, morality and calm is the noblest among those bhikkhus 
who reach the other shore (that 1s Nibbana).” 


Bhikkhus, that deva said these words. Then, thinking 
‘The Teacher is pleased with these words of mine,’ the deva 
made obeisance to me and vanished. 


When this was said, the Venerable Anada addressed the 
Bagava thus: “Venerable Sir, that deva must have been the deva 
Anathapindika. Venerable Sir, Anathapindika the householder 
greatly adored the Venerable Sdriputta.” Well said, Ananda, well 
said. Anada, what you think is true. Ananda, that deva is indeed 
the deva Anathapindika. 


Thus spoke the Bhagava. Delighted, the Venerable Ananda 
rejoiced at what the Bhagava had said. 


End of the Anathapindikovada Sutta, 
the first in this Vagga. 


2. CHANNOVADA SUTTA 
Exhortation to Channa 


389. Thus have I heard: 


Once the Bhagava was staying in Rajagaha, at the 
veluvana monastery where the black squirrels were fed and bred. 
At that time, Venerable Sariputta, Venerable Maha Cunda and 
Venerable Channa were staying at Gijjhakuta Hill. At that time 
Venerable Channa was sick, in distress and gravely ill. Then, 
Venerable Sariputta rose from his evening rest and approached 
Venerable Maha Cunda and said to him: ‘Friend Maha Cunda, 
let us go to Revered Channa to enquire after his health. Vener- 
able Maha Cunda replied to Venerable Sdriputta saying. “Very 
well, friend’. 


Venerable Sariputta and Maha Cunda then approached 
Venerable Channa, exchanged greetings and amiable conversa- 
tion with the latter and sat at a suitable place. Thus seated, 
Venerable Sariputta asked Venerable Channa: “My Revered 
Channa, are you feeling well? Are you feeling better? Is your 
pain decreasing and not increasing? Does it appear to be de- 
creasing and not increasing?’ 


“Venerable Sariputta, I am not feeling well, I am not 
feeling better. My severe pain is increasing; it 18 not decreasing. 
It appears to be increasing and not decreasing. Venerable Sariputta, 
as if a strong man were striking the top of the head with a sharp 
iron spike, violent winds are assailing the inside of the top of 
my head. Venerable Sariputta, I am not feeling well. I am not 
feeling better. My severe pain is increasing, it is not decreasing. 
It appears to be increasing and not decreasing. 


Venerable Sariputta, as if the head were being bound by 
a strong man with a strong leather thong. I am experiencing a 
very severe headache. Venerable Sariputta, 1 am not feeling 
well. I am not feeling better. My severe pain is increasing; it 1s 
not decreasing. It appears to be increasing and not decreasing. 


438 Salayatana Vagga 


Venerable Sariputta, as if a skilled butcher or his assistant 
were cutting through the stomach with a sharp butcher’s knife, 
violent winds are cutting through the stomach. Venerable S4riputta, 
I am not feeling well. I am not feeling better. My severe pain 
is increasing; it is not decreasing. It appears to be increasing and 
not decreasing. 


Venerable Sariputta, as if two strong men, grasping each 
arm of a very weak man, were to grill the latter on a bed of live 
coals, my body is burning with intense heat. 


Venerable Sariputta, I am not. feeling well. I am not 
feeling better. My severe pain is increasing. It 1s not decreasing. 
It appears to be increasing and not decreasing. Friend Sanputta, 
I am going to use the knife on myself. I do not want to live any 
longer. (Said Revered Channa). 


390. “Venerable Channa, don’t use a knife on yourself. 
May the Venerable Channa feel better. We wish the Venerable 
channa to feel better. If the Venerable Channa does not have 
any suitable food, we will get it for you. If the Venerable 
Channa does not have any suitable medicine, we will get it for 
you. If the Venerable Channa does not have any suitable 
attendants to serve you, I myself will serve you. Please do not 
use a knife on yourself. May the Venerable Channa feel better. 
We wish the Venerable Channa to feel better. 


Friend Sariputta, it is not that I have no suitable food, | 
do have suitable food. Also, it 1s not that I have no suitable 
medicines; I do have suitable medicines. It 1s not that I have no 
suitable attendants; I do have suitable attendants. Friends, as a 
matter of fact, I have personally served the Teacher for a long 
time(as an attendant) in a pleasing manner, not 1n an unpleasing 
manner. Friend, the fact that a disciple has served the Teacher 1n 
a pleasing manner and not in an unpleasing manner makes him 
a worthy attendant. Friend Sariputta, bear in mind that Bhikkhu 
Channa who is going to use the knife on himself will have no 
more rebirth. 


Channovada Sutta 439 


“If Venerable Channa would answer us, we would like 
to ask the Venerable Channa a few questions”.(Said Venerable 
Sariputta and Venerable Maha Cunda). “Friend Sariputta, you 
may ask. I shall answer if I can”. 


391. Friend Channa, do you consider thus: “The eye, 
eye-consciousness and the objects cognizable by the eye-con- 
sciousness as: ‘this is I, this is my Self (atta)?” ...p... 


Fnend Channa, do you consider the tongue, tongue con- 
sciousness and objects cognizable by the tongue consciousness 
as; ‘this is mine, this is I, this is my Self (atta)? ...p... 
Friend Channa do you consider the mind, mind consciousness 
and objects cognizable by the mind consciousness as: ‘this is 
mine, this is I, this is my Self (atta)? 


Friend Sariputta, I consider the eye, the eye conscious- 
ness and objects cognizable by the eye consciousness as ‘this is 
not mine, this is not I, this is not my self (atta)’. Friend 
Sariputta, I consider the tongue, tongue consciousness and ob- 
jects cognizable by the tongue consciousness as: ‘this is not 
mine, this is not I, this is not my self (atta)’ ...p... Friend 
Sariputta, I consider the mind, mind consciousness and objects 
cognizable by the mind consciousness as: ‘this is not mine, this 
is not I, this is not my self (atta)’. 


392. Friend Channa, seeing and perceiving in what man- 
ner the eye, eye consciousness and objects cognizable by the eye 
consciousness do you consider the eye eye consciousness and 
objects cognizable by the eye consciousness as: ‘this 1s not mine, 
this is not I, this is not my self (atta)?’ Friend Channa, the ear, 
ear consciousness and the objects cognizable by the ear con- 
sciousness ... Friend Channa, the nose, nose consciousness ..... 
Friend Channa, the tongue, tongue consciousness and the objects 
cognizable by the tongue consciousness ... Friend Channa, the 
body, body consciousness... Friend Channa, seeing and per- 
ceiving in what manner, the mind, mind consciousness, and the 
objects cognizable by the mind consciousness do you consider 
the mind, mind consciousness and objects cognizable by the 
mind consciousness as: ‘this is not mine, this is not I, this is not 
my Self (atta)?’ 





440 Salayatana Vagga 


Friend Sariputta, seeing and perceiving the cessation of 
the eye, eye consciousness and the objects cognizable by the eye 
consciousness I consider the eye, eye consciousness and the 
objects cognizable by the eye consciousness as: ‘this is not mine, 
this is not I, this is not my Self(atta)”. Friend Sarputta, the ear, 
ear consciousness ... Friend Sariputta, the nose, nose conscious- 
ness ... Friend Sariputta, the tongue, tongue consciousness... 
Friend Sariputta, the body, body consciousness ... Fnend Sanputta, 
seeing and perceiving the cessation of the mind, mind conscious- 
ness and the objects cognizable by the mind consciousness | 
consider the mind, mind consciousness and the objects cogni- 
zable by the mind consciousness as: ‘this 1s not mine, this is not 
I, this is not my Self (atta)’. (Self Venerable Channa) 


393. On this being said the Venerable Maha Cunda 
said to the Venerable Channa thus: “Venerable Channa, one 
who is subject to craving and wrong view is shaken. One who 
is not subject to craving and wrong view is not shaken. When 
there is no shaking there is serenity. When there is serenity there 
is no coming (i.e. rebirth in new existence); and no going(te. 
death) When there is no coming and no going there 1s no death 
and rebirth. When there is no death and rebirth there is no 
existence in this world or in the next world or in both. The 
Bhagava’s Teaching that this is the end of suffering should be 
constantly borne in mind. (said Venerable Maha Cunda). After 
exhorting Venerable Channa thus, venerable Sanputta and Ven- 
erable Maha Cunda rose from their seats and departed. 


394. Not long after the departure of Venerable Sanputta 
and Venerable Maha Cunda, Venerable Channa used the knife 
on himself. Venerable Sanputta then approached the Bhagava, 
made his respectful obeisance, and seating himself appropniately, 
respectfully asked the Bhagava: “Venerable Sir, Venerable Channa 
has used the knife. What is his destination? What is his next 
existence?” 


Channovada Sutta 44] 


Sariputta, did not Venerable Channa say in your presence 
that he thought he had no more rebirth? (Said the Bhagava). 
Venerable Sir, there is Vajjian village called Pubbajira where 
there are the dear relatives of Venerable Channa, where there are 
good-hearted relatives and where there are relatives who may be 
approached. (Respectfully said Venerable Sariputta). 


Sariputta, the Bhikkhu Channa has dear relatives, good 
hearted relatives and relatives who may be approached. Sariputta, 
I do not say that having relatives is having somewhere to 
approach. Sariputta, in fact, some person gives up this body and 
hankers after another body. I teach that such a person is one 
who has somewhere to approach. Bhikkhu, for the bhikkhu 
Channa, there is nowhere to approach. That bhikkhu Channa 
having nowhere to approach has used the knife. (said the 
Bhagava). The Bhagava delivered this discourse. The Venerable 
Sdriputta rejoiced at what the Bhagava had said. 


End of Channovada Sutta, 


the second in this Vagga. 


3. PUNNOVADA SUTTA 
Discourse to Punna 


395. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. One evening, the Venerable Punna, 
rising from his solitary meditation, approached the Bhagava, 
made obeisance and sat at a suitable place. Thus seated, he said 
these words to the Bhagava: “Venerable Sir, I beg of you. May 
the Bhagava favour me with a brief exhortation. After listening 
to the Bhagava’s exhortation , I would seek solitary seclusion 
and remain directing my mind (towards Nibbana) with mindful- 
ness and diligence.” “Punna, if so, listen and pay good attention. 
I shall speak.” “Very well, Venerable Sir’, replied the Venerable 
Punna to the Bhagava. The Bhagava then gave this discourse. 


Punna, there is the visible object cognizable by eye- 
consciousness, which 1s desirable, delightful, pleasing, alluring, 
associated with sensual pleasure and enticing. If the bhikkhu 
takes delight in that visible object, speaks about it with joy and 
gets absorbed in it,clinging arises in him who takes delight in 
that visible object, speaks about it with joy and gets absorbed in 
it. Punna, I teach that because of the arising of clinging, dukkha 
arises. 


Punna, there is the sound cognizable by ear-conscious- 
ness, ...p...the smell cognizable by nose-consciousness...p...the 
taste cognizable by tongue consciousness ...p... the tangible 
object cognizable by body-consciousness...p...the mind-object 
cognizable by mind-consciousness, which 1s desirable, delightful, 
pleasing, alluring, associated with sensual pleasure and enticing. 
If the bhikkhu takes delight in that mind-object, speaks about it 
with joy and gets absorbed in it,clinging arises in him who takes 


Punnovada Sutta 443 


delight in that mind-object, speaks about it with joy and gets 
absorbed in it. Punna, I teach that because of the arising of 
clinging, dukkha arises. 


Punna, there is the visible object cognizable by eye- 
consciousness, desirable, delightful, pleasing, alluring, associated 
with sensual pleasure and enticing. If the bhikkhu does not take 
delight in that visible object, does not speak about it with joy 
and does not get absorbed in it, clinging ceases in him who does 
not take delight in that visible object, does not speak about it 
with joy and does not get absorbed in it. Punna, I teach that 
because of the cessation of clinging, dukkha ceases. 


Punna, there is the sound cognizable by ear-conscious- 
ness, ...p... the smell cognizable by nose-consciousness...p...the 
taste cognizable by tongue consciousness ...p... the tangible 
object cognizable by body-consciousness...p...the mund-object 
cognizable by mind-consciousness, desirable, delightful, pleasing, 
alluring, associated with sensual pleasure and enticing. If the 
bhikkhu does not take delight in that mind-object, does not 
speak about it with joy and does not get absorbed in it, clinging 
ceases in him who does not take delight in that mind-object, 
does not speak about it with joy and does not get absorbed in 
it. Punna, I teach that because of the cessation of clinging, 
dukkha ceases. 


“Punna, having received this exhortation in bnef from 
me, in which locality do you intend to reside?” “Venerable Sur, 
having received this exhortation in brief from the Bhagava, | 
intend to reside in the countryside known as Sunaparanta.” 


396. “Punna, the people of Sunaparanta are brutal. Punna, 
the people of Sunaparanta use rough and abusive words. Punna, 
suppose the people of Sundparanta were to abuse and threaten 
you. In that case, Punna, how would you feel?” “Venerable Sir, 
suppose the people of Sunaparanta were to abuse and threaten 
me. In that case, I would feel thus: ‘There people of Sunaparanta 
have not yet assaulted me physically. These people of Sunaparanta 


444 Salayatana Vagga 


are not so bad.’ O Bhagava, this 1s how I would feel on being 
thus abused and threatened. O Sugata, this is how I would feel 
on being thus abused and threatened.” 


‘“Punna, suppose the people of Sunaparanta were to 
assault you physically. In that case, Punna, how would you 
feel?” “Venerable Sir, suppose the people of Sunaparanta were 
to assault me physically. In that case, I would feel thus: “These 
of Sunaparanta have not yet stoned me. These people of Sunaparanta 
are not so bad; these people of Sundaparanta really are not so 
bad.’ O Bhagava, this is how I would feel on being thus 
assaulted physically. O Sugata, this is how I would feel on 
being thus assaulted physically.” 


“Punna, suppose the people of Sunaparanta were to 
stone you. In that case, Punna, how would you feel?” ‘Vener- 
able Sir, suppose the people of Sunaparanta were to stone me. 
In that case, I would feel thus: ‘These people of Sunaparanta 
have not yet beaten me with a stick. These people of Sunaparanta 
are not so bad; these people of Sunaparanta really are not so 
bad.’ O Bhagava, this is how I would feel on being thus stoned. 
O Sugata, this is how I would feel on being thus stoned.” 


‘“Punna, suppose the people of Sunaparanta were to beat 
you with a stick. In that case, how would you feel?” “Venerable 
Sir, suppose the people of Sunaparanta were to beat me with a 
stick. In that cuse, I would feel thus: ‘These people of Sunaparanta 
have not yet cut me with a sword. These people of Sunaparanta 
are not so bad; these people of Sunaparanta really are not so 
bad.’ O Bhagava, this 1s how I would feel on being thus beaten 
with astick. O Sugata, this 1s how I would feel on being thus 
beaten with a stick.” 


‘“Punna, Suppose the people of Sunaparanta were to cut 
you with a sword. In that case, Punna, how would you feel?” 
“Venerable Sir, suppose the people of Sunaparanta were to cut 
me with a sword. In that case, I would feel thus: “These people 
of Sunadparanta have not yet tried to kill me with a sharp sword. 


Punnovada Sutta 445 


These people of Sundparanta are not so bad: these people of 
Sunaparanta really are not so bad.’ O Bhagava, this is how I 
would feel on being thus cut with a sword. O Sugata, this is 
how I would feel on being thus cut with a sword.” 


“Punna, suppose the people of Sundparanta were to try 
to kill you with a sharp sword. In that case, Punna, how would 
you feel?” “Venerable Sir, suppose the people of Sundparanta 
were to try to kill me with a sharp sword. In that case, I would 
feel thus: “Ther are disciples of the Bhagava who, being weary 
of and ashamed of, and being disgusted with the body and with 
life, are looking for lethal weapons to kill themselves but I have 
got the lethal weapons without having to look for it. O Bhagava, 
this is how I would feel on thus being threatened with death by 
a sharp sword.” 


“Punna, it is well, it is well. Punna, being endowed with 
such complete forbearance (which eradicates and calms all ill 
will) you will be able to live in Sundaparanta countryside. O 
Punna, you may go when you wish.” 


397. Thereupon, pleased and delighted with what the 
Bhagava said, the Venerable Punna rose from his seat and made 
Obeisance to the Bhagava. Having departed from his presence, 
he tidied up the monastic building and carrying his alms-bowl 
and great robe, left for Sunaparanta countryside. Travelling stage 
by syage. The Venerable Punna took up his residence there. 
Then, theVenerable Punna taught the dhamma to five hundred 
male and five hundred female lay disciples during that vassa 
(rains-retreat). During that same vassa the Venerable Punna 
attained the threefold knowledge’ and subsequently passed away 
realizing parinibbana. 


Then, many bhikkhus approached the Bhagava and, hav- 
ing paid homage to him, sat at an appropriate place. Thus 
seated, those bhikkhus addressed the Bhagava thus: “Venerable 
Sir, the worthy man by the name of Punna was given a brief 
discourse by the Bhagava. That worthy man has now passed 
away. What is his destination? What is his present existence?” 
1. the threefold knowledge: recollection of past existences, Insight into 


the destination of beings, recognition of emancipation through extinc- 
tion of (asavas). 


446 Salayatana Vagga 


Bhikkhus, Punna the worthy man was wise. He had practised in 
accordance with the dhamma which is conducive to the attain- 
ment of Arahatta Magga. He caused me on trouble for (his) 
attainment of Arahatta Magga. Bhikkhus, the worthy man Punna 
has passed away realizing parinibbana. 

Thus spoke the Bhagava. Delighted those bhikkhus re- 
joiced 1n what the Bhagava had said. 

End of the Punnovada Sutta 


the third in this Vagga. 


4. NANDAKOVADA SUTTA 


Discourse Containing Nandaka’s Exhortation 


398. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. At that time Maha Pajapati Gotami 
approached the Bhagava together with five hundred bhikkhunis, 
made obeisance to him and, standing at a suitable place, ad- 
dressed him thus: “Venerable Sir, may the Bhagava instruct the 
Bhikkhunis. Venerable Sir, may the Bhagava admonish the 
bhikkhunis. Venerable Sir, may the Bhagavad discourse on the 
dhamma to the bhikkhunis.” 


At that time, the senior bhikkhus took turns to instruct 
the bhikkhunis. But, the Venerable Nandaka had no wish to 
take his turn to instruct the bhikkhunis. The Bhagava then asked 
the Venerable Ananda: “Ananda, whose turn is it today to 
instruct the bhikkhunis?” “Venerable Sir, all the senior bhikkhus 
have taken their turn to instruct the bhikkhunis. Venerable Sir, 
this Venerable Nandaka has no wish to take his turn to instruct 
the bhikkhunis.””! 


The Bhagava then sent for the Venerable Nandaka and 
said to him, “Nandaka, instruct the bhikkhunis. Nandaka admon- 
ish the bhikkhunis. You, who have given up unwholesome 
deeds, discourse on the dhamma to the bhikkh"nis.” “Very well, 
Venerable Sir’ replied the Venerable Nandaka to the Bhagava. 
Then in the early morning he suitably rearranged his robes and 





1. The Venerable Nandaka’s reluctance to discourse on the Dhamma to 
the five hundred bhikkhunis was based on his knowledge of past 
existences (Pubbenivasanussati fidna) that these bhikkhunis had been 
his consorts in past existences. He was afraid that if somebody else 
who possessed similar knowledge saw him surrounded by these 
bhikkhunis, he might be misunderstood as being still attached to his 
former consorts. (The Commentary) 


448 SaJayatana Vagga 


carrying alms-bowl and great robe entered Savatthi on his daily 
round for alms. After going round for alms in SAvatthi and after 
having had the meal be left the place and went alone to the 
monastery of Rajakarama. The bhikkhunis seeing the Venerable 
Nandaka coming in the distance prepared a seat for him and 
placed water for washing his feet. The Venerable Nandaka sat 
on the prepared seat and washed his feet. Those bhikkhunis also 
made obeisance to the Venerable Nandaka and sat at a suitable 
place. The Venerable Nandaka then addressed the bhikkhunis 
thus: Sisters, this discourse will be in the form of questions. 
When so questioned, if you know, you should say that you 
know. If you do not know, you should say that you do not 
know. If anyone should have any uncertainty or perplexity 
regarding the question, you should ask me thus: ‘Venerable Sir, 
what is this word? What is the meaning of this word?” “Ven- 
erable Sir, we are delighted and satisfied with the Venerable 
Nandaka’s_ words of invitation for us to ask questions.” 


399. “Sisters, what do you think of this? Is the eye 
permanent or impermanent?” “Impermanent, Venerable Sir,” “That 
which is impermanent, is it painful or pleasant?” “Painful, Ven- 
erable Sir.” “Is it proper to consider ‘what is i1mpermanent, 
painful and subject to change as: ‘This is mine; this is I; this 1s 
my Self (atta)’?” “Indeed no, Venerable Sir.” “Sisters, what do 
you think of this? Is the ear permanent or impermanent?”’ 
‘“Impermanent, Venerable Sir.” “...p...Is the nose permanent or 
impermanent?” “Impermanent, Venerable Sir.” “...p...Is the tongue 
permanent or impermanent?” “Impermanent, Venerable Sir.” 
‘“...p...Is the body permanent or impermanent?” “Impermanent, 
Venerable Sir.” “...p...Is mind permanent or impermanent?” 
“Impermanent, Venerable Sir.” “That which is impermanent, 1s It 
painful or pleasant?” “Painful, Venerable Sir.” “Is it proper to 
consider what is impermanent, painful and subject to change, as: 
‘This is mine; this is I; this is my Self (atta)’?” “Indeed no, 
Venerable Sir.” “Why is that so?” “Venerable Sir, it is because 
we have already seen fundamentally and truly with mght under- 


Nandakovada Sutta 449 


Standing thus: “These six internal sense-bases are impermanent’.” 
“Sisters, well said, well said. Sisters, indeed an ariya disciple 
sees things fundamentally and truly with right understanding in 
the same way.” 


400. “Sisters, what do you think of this? Are visible 
objects permanent or impermanents?” “Impermanent, Venerable 
Sir.” “That which is impermanent, is it painful or pleasant?” 
“Painful, Venerable Sir.” “Is it proper to consider what is 
impermanent, painful and subject to change, as: ‘This is mine; 
this is I; this is my Self (atta)’?” “Indeed no, Venerable Sir.” 
“Sisters what do you think of this? Are sounds permanent or 
impermanent?” “Impermanent, Venerable Sir.” “‘...p...Are odours 
permanent or impermanent?” “Impermanent, Venerable Sir.” 
",,.p...Are flavours permanent or impermanent?” “Impermanent, 
Venerable Sir.” “...p...Are tangible objects permanent or imper- 
manent?” “Impermanent, Venerable Sir.” “...p...Are mind-ob- 
jects permanent or impermanent?” “Impermanent, Venerable 
Sir.” “That which is impermanent, it 1s painful or pleasant?” 
“Painful, Venerable Sir.” “Is it proper to consider what is 
impermanent, painful and subject to change as; “This is mine; 
this is I; this is my Self (atta)’?” “Indeed, no Venerable Sir.” 
“Why is that so?” Venerable Sir, it is because we have already 
seen fundamentally and truly with mght understanding thus: 
‘These six external sense-bases are impermanent.’ ” “Sisters, well 
said, well said. Sisters, indeed an ariya disciple sees things 
fundamentally and truly with nght understanding in the same 
way. 

401. Sisters, what do you think of this? Is eye-conscious- 
ness permanent or impermanent?” “Impermanent, Venerable Sir,” 
“That which is impermanent, is it painful or pleasant?” “Painful, 
Venerable Sir.” “Is it proper to consider what is impermanent, 
painful and subject to change as: ‘This is mine; this is I; this 1s 
my Self (atta)’?” “Indeed no, Venerable Sir.” “Sisters, what do 
you think of this? Is ear-consciousness permanent or imperma- 
nent?” “Impermanent, Venerable Sir.” “...p...Is mose-conscious- 
ness permanent or impermanent?” “Impermanent, Venerable Sir.” 
“'..p...Is tongue-consciousness permanent or impermanent?” “Im- 


450 Salayatana Vagga 


permanent, Venerable Sir.” “...p...ls body-consciousness perma- 
nent or impermanent?” “Impermanent, Venerable Sir.” “...p...Is 
mind-consciousness permanent or impermanent?” “Impermanent, 
Venerable Sir.” “That which is impermanent, is it painful or 
pleasant?” “Painful, Venerable Sir.” “Is it proper to consider 
what 1s impermanent, painful and subject to change, as: ‘This 
is mine; this is I; this is my Self (atta)’?” “Indeed, no, Venerable 
Sir.” “Why is that so?” “Venerable Sir, it 1s because we have 
already seen fundamentally and truly with mght understanding 
thus: “These six kinds of consciousness are impermanent’.” “‘Sis- 
ters, well said, well said. Sisters, indeed an arlya disciple sees 
things fundamentally and truly with night understanding in the 
Same way.” 


402. “For example, sisters, the oi] in the oil-lamp that 1s 
burning 1S impermanent and 1s subject to change. The wick is 
also impermanent and is subject to change. The flame 1s also 
impermanent and 1s subject to change. The radiance is also 
impermanent and 1s subject to change. Sisters, suppose someone 
were to say thus: ‘The oil in the oil-lamp that is burning is 
impermanent and is subject to change. The wick is also imper- 
manent and is subject to change. The flame is also impermanent 
and is subject to change. But the radiance of this oil-lamp 1s 
permanent, stable and enduring and is not subject to change.’ 
Sisters, would he be saying what is true?” “No, indeed, Vener- 
able Sir, he would not.” “Why is that so?” “Venerable Sir, the 
oil in the oil-lamp that is burning 1s impermanent and is subject 
to change. The wick is also impermanent and is subject to 
change. The flame is also impermanent and is subject to change. 
What more can be said of the radiance? It must also be 
impermanent and subject to change.” 


“Similarly, sisters, suppose someone were to say thus: 
‘These six internal sense-bases are impermanent. Dependent on 
these six internal sense-bases, pleasant sensation or unpleasant 
sensation or the sensation that is neither pleasant nor unpleasant 
is experienced. That sensation is permanent, stable and enduring 
and is not subject to change.’ Sisters, would he be saying what 
is true?” “No, indeed, Venerable Sir,” “Why 1s that so?” “Ven- 
erable Sir, it is because dependent on such and such a cause, 


Nandakovada Sutta 451 


such and such a kind of sensation arises. With the sessation of 
such and such a cause, such and such a kind of. sensation 
ceases.” “Sisters, well said, well a kind of sensation seases.” 
“Sisters, well said, well said. Sisters, an ariya disciple sees things 
fundamentally and truly with right understanding in the same 


93 


way. 


403. “For example, sisters, the root of a big standing tree 
with heart-wood is impermanent and is subject te change. The 
trunk 1s also impermanent and is subject to change. The branches 
and the leaves are also impermanent and are subject to change. 
The shade of that tree is also impermanent and is subject to 
change.” 


“Sisters, suppose someone were to say thus: “The root of 
the big standing tree with heart-wood is impermanent and is 
subject to change. The trunk is also impermanent and is subject 
to change. The branches and the leaves are also impermanent 
and are subject to change. But the shade of that tree is perma- 
nent, stable, enduring and is not subject to change.’ Sisters, 
would he be saying what is true?” “No, indeed, Venerable Sir.” 
“Why is that so?” “Venerable Sir, the root of that big standing 
tree with heart-wood is permanent and is subject to change. The 
trunk is also impermanent and is subject to change. The brancnes 
and the leaves are also impermanent and are subject to change. 
What more can be said of the shade of *h~* tree? It must also 
be impermanent and subject to change.” 


“Similarly, sisters, suppose someone were to say thus: 
‘These six external sense-bases are impermanent. Dependent on 
these six external sense-bases, pleasant sensation or unpleasant 
sensation or the sensation that is neither pleasant nor unpleasant 
is experienced. That sensation is permanent, stable and enduring 
and is not subject to change.’ Sisters, would he be saying what 
is true?” “No, indeed, Venerable Sir,” “Why is that so?” “Ven- 
erable Sir, it is because dependent on such and such a cause, 
such and such a kind of sensation arises. With the cessation of 
such and such a cause, such and such a kind of sensation 
ceases.” “Sisters, well said, well said. Sisters, indeed, an ariya 
disciple sees things fundamentally and truly with nght under- 
standing in the same way.” 


452 Salayatana Vagga 


404. “For example, sisters, a skilled butcher or his 
assistant, after killing a cow,cuts with a sharp butcher’s knife, 
without damaging the flesh or the skin. In so doing, he severs, 
hacks, cuts and cuts and cuts out with a sharp butcher’s knife, 
only the intervening membranes, the nerves and the sinews 
between flesh and skin. After severing, hacking, cutting and 
cutting out thus, he servers the skin and covers the cow with 
this skin and says: ‘This cow 1s one united with this skin as 
before.’ Sisters, would he be saying what is true?” “N 
indeed,Venerable Sir.” “Why is that so?” “Venerable Sir, a 
skilled butcher or his assistant, after killing a cow, cuts with a 
sharp butcher’s knife, without damaging the flesh or the skin. In 
so doing, he severs, hacks, cuts and cuts out with a sharp 
butcher’s knife, only the intervening membrances, the nerves and 
the sinews between flesh and skin. After severing, hacking, 
cutting and cutting out thus, he severs the skin and covers the 
cow with this skin and says: ‘This cow is one united with this 
skin as before.” Though he may say so, that cow is no longer 
One united with the skin.” 


Sisters, I cite this example to let you know the meaning. 
In this example, what is going to be said is the meaning. Sisters, 
‘the flesh’ is the name of the six internal sense-bases. Sisters, 
‘the skin’ is the name of the six enternal sense-bases. ‘The 
intervening membranes, nerves and sinews’ are the name of 
pleasureable attachment. Sisters, ‘the sharp butcher’s pleasureable 
attachment. Sisters, ‘the sharp butcher’s knife’ is the name of the 
Ariya Magga Knowledge which severs, cuts and cuts the deiile- 
ments, the fetters and the bounds. 


405. Sisters, these are the seven Factors of Enlighten- 
ment. Cultivating and repeatedly practising these seven Factors 
of Enlightenment, the bhikkhu, by means of abhinna, special 
apperception, personally and in this very life, realizes, attains to 
and remains in the emancipation of mind (cetovimutti) and 1n the 
emancipation by insight (paffavimutti), free of asavas (defile- 
ments that befuddle the mind) through their destruction. What are 
the seven Factors of Enlightenment? Sisters, in this Teaching, the 


bhikkhu cultivates the enlightenment-factor of mindfulness that is 


Nandakovada Sutta 453 


directed to detachment from defilements, freedom from attach- 
ment, cessation of defilements, and that promotes and develops 
the Nibbana. He cultivates the enlightenment-factor of investiga- 
tive knowledge of phenomena ...p...He cultivates the enlighten- 
ment-factor of effort ...p...He cultivates the enlightenment-factor 
of delightful satisfaction...p...He cultivates the enlightenment- 
factor of serenity ...p... He cultivates the enlightenment-factor of 
concentration ...p...He cultivates the enlightenment-factor of equa- 
nimity that is directed to detachment from defilements, freedom 
from attachment, cessation of defilements, and that promotes and 
develops the uprooting of defilements and speedy attainment of 
Nibbana. Sisters, these are the seven Factors of Enlightenment. 
Cultivating and repeatedly practising these seven factors of en- 
lightenment, the bhikkhu, by means of abhififia, personally and 
in this very life, realizes, attains to and remains in the emanci- 
pation of mind and in the emancipation by insight, free of 
asavas through their destruction. 


406. The Venerable Nandaka, after thus instructing the 
bhikkhunis, permitted them to depart from his presence by 
saying: “Sisters, it is time for you to leave.’ Thereupon the 
Bhikkhunis, pleased and delighted with the Venerable Nandaka’s 
instruction, rose from their seats, made obeisance to the Vener- 
able Nandaka. Then they approached the Bhagava, made obei- 
sance to him and stood at an appropriate place. To the bhikkhunis 
standing thus, the Bhagava said, “Bhikkhunis, it is time for you 
to leave.” Thereupon, the bhikkhunis made obeisance to the 
Bhagava and departed . Then, not long after the departure of the 
bhikkhunis, the Bhagava addressed the bhikkhus thus: “For 
example, bhikkhus, on the Sabbath day, the fourteenth day of 
the lunar month, there is no uncertainty or perplexity on the part 
of many people as to whether the moon is full or not quiteful. 
In fact, the moon is not quite full then. Bhikkhus, in the same 
way, those bhikkhunis were delighted with the Venerable Nandaka's 
discourse but their aspirations have not yet been completely 
fulfilled.” 


407. The Bhagava then said to the Venerable Nandaka: 
“Nandaka, for the reason stated above you had better go and 
instruct those bhikkhunis again tomorrow with the same instruc- 
tion.” “Very well, Venerable Sir,” the Venerable Nandaka re- 


454 Salayatana Vagga 


plied to the Bhagava. The next morning, when the night had 
passed, the Venerable Nandaka rearranged his robes, and carry- 
ing alms-bowl and great robe entered Savatthi for alms-food. 
After going round in Savatthi on his daily round for alms, and 
after having had the meal, he left the place and went alone to 
the monastery of Rajakarama. The Bhikkhunis, seeing the Ven- 
erable Nandaka coming in the distance, prepared a seat for him 
and placed water for washing his feet. The Venerable Nandaka 
sat on the prepared seat and washed _ his feet. Those bhikkhunis 
also made obeisance to the Venerable Nandaka and sat a 
suitable place. The Venerable Nandaka then addressed the 
bhikkhunis this: ‘Sisters, this discourse will be in the form of 
questions. When so questioned, 1f you know, you should say 
that you know. If you do not know, you should say that you do 
not know. If anyone should have any uncertainty of perplexity 
regarding the question, you should ask me thus: ‘Venerable Sir, 
what 1s this word? What is the meaning of this word?” we are 
delightened and satisfised with the Venerable Nandaka’s invita- 
tion for us to ask questions.” 


408. “Sisters, what do you think of this? Is the eye 
permanent or impermanent?” “Impermanent, Venerable Sir’ “That 
which is impermanent, is it painful or pleasant?” “Painful, Ven- 
erable Sir.” “Is it proper to consider what 1s impermanent, 
painful and subject to change, as: “This is mine: this 1s I; this 1s 
my Self (atta)’?” “Indeed, no, Venerable Sir.” “Sisters, what do 
you think of this? Is the ear permanent or impermanent?” 
“Impermanent, Venerable Sir.” “...p...1s the nose permanent or 
impermanent?” “Impermanent, Venerable Sir.” “...p...1s the tongue 
permanent or impermanent?” “Impermanent, Venerable Sir.” 
‘“',.p...18 the body permanent or impermanent?” “Impermanent, 
Venerable Sir.” “...p...is the mind permanent or impermanent?” 
‘“Impermanent, Venerable Sir.” “ That which is impermanent, 1s 
it painful or pleasant?” “Painful, Venerable Sir.” “Is 1t proper to 
consider what is 1mpermanent, painful and subject to change,as: 
‘This is mine; this is I; this 1s my Self (atta)’?” “Indeed, no, 
Venerable Sir.” “Why is that so?” “Venerable Sir, it 1s because 
we have already seen fundamentally and truly with nght under- 


Nandakovada Sutta 455 


Standing thus: “These six internal sense-bases are impermanent’.” 
“Sisters, well said, well said. Sisters, indeed an ariya disciple 


sees things fundamentally and truly with right understanding in 
the same way.” 


409. “Sisters, what do you think of this? Are visible 
objects permanent or impermanent?” “Impermanent, Venerable 
Sir’ “That which is impermanent, is it painful or pleasant?” 
“Painful, Venerable Sir.” “Is it proper to consider what is 
impermanent, painful and subject to change, as: ‘This is mine: 
this is I; this is my Self (atta)’?” “Indeed, no, Venerable Sir.” 
“Sisters, what do you think of this? Are sounds permanent or 
impermanent?” “Impermanent, Venerable Sir.” “...p...Are odours 
permanent or impermanent?” “Impermanent, Venerable Sir.” 
"...p...Are flavours permanent or impermanent?” “Impermanent, 
Venerable Sir.” “...p...Are tangible objects permanent or imper- 
manent?” “Impermanent, Venerable Sir.” “...p...Are cognizable 
object permanent or impermanent?” “Impermanent, Venerable 
Sir.” “That which 1s impermanent, is it painful or pleasant?” 
“Painful, Venerable Sir.” “Is it proper to consider what is 
impermanent, painful and subject to change, as: “This is mine; 
this 1s I; this is my Self (atta)’?” “Indeed, no, Venerable Sir.” 
“Why is that so?” “Venerable Sir, it is because we have already 
seen fundamentally and truly with mght understanding thus: 
‘These six internal sense-bases are 1mpermanent’.” “Sisters, well 
said, well said. Sisters, indeed an arlya disciple sees things 
fundamentally and truly with nght understanding in the same 
way.” 

410. “Sisters, what do you think of this? Is eye-con- 
sciousness permanent or impermanent?” “Impermanent, Vener- 
able Sir’ “That which is impermanent, is it painful or pleasant?” 
“Painful, Venerable Sir.” “Is it proper to consider what 1s 
impermanent, painful and subject to change, as: “This is mine: 
this is I; this is my Self (atta)’?” “Indeed, no, Venerable Sir.” 
“Sisters, what do you think of this? Is ear-consciousness perma- 
nent or impermanent?” “Impermanent, Venerable Sir.” “...p...1s 
nose-consciousness permanent or impermanent?” “Impermanent, 
Venerable Sir.” “...p...Is tongue-consciousness permanent or 1m- 
permanent?” “Impermanent, Venerable Sir.” “'..p...Is body-con- 
sciousness permanent or impermanent?” “Impermanent, Vener- 


456 Salayatana Vagga 


able Sir.” “...p...Is mind-consciousness permanent or imperma- 
nent?” “Impermanent, Venerable Sir.” “ That which is imperma- 
nent, 1S 1t painful or pleasant?” “Painful, Venerable Sir.” “Is it 
proper to consider what 1s impermanent, painful and subject to 
change, as: ‘This is mine; this is I; this is my Self (atta)’?” 
“Indeed, no, Venerable Sir.” “Why 1s that so?” “Venerable Sir, 
it is because we have already seen fundamentally and truly with 
right understanding thus: “These six kinds of consciousness are 
impermanent’.” “Sisters, well said, well said. Sisters, indeed an 
ariya disciple sees things fundamentally and truly with might 
understanding in the same way.” | 


411. “For example, sisters, the oil in the oil-lamp that 1s 
burning is impermanent and is subject to change. The wick 1s 
also impermanent and is subject to change. The flame is also 
impermanent and is subject to change. The radiance 18 also 
impermanent and 1s subject to cnange. Sisters, suppose someone 
were to say thus: ‘The oi] in the oil-lamp that 1s burning 1s 
impermanent and is subject to change. The wick is also imper- 
manent and is subject to change. The flame is also impermanent 
and is subject to change. But the radiance of this oil-lamp 1s 
permanent, stable and enduring and is not subject to change.’ 
Sisters, would he be saying what is true?” “No, indeed, Vener- 
able Sir, “Why is that so?” “Venerable Sir, the oil in the oil- 
lamp that is burning is impermanent and is subject to change. 
The wick is also impermanent and is subject to change. The 
flame is also impermanent and 1s subject to change. What more 
can be said of the radiance? It must also be impermanent and 
subject to change.” 


“Similarly, sisters, suppose someone were to say thus: 
‘These six internal sense-bases are impermanent. Dependent on 
these six internal sense-bases, pleasant sensation or unpleasant 
sensation or the sensation that is neither pleasant nor unpleasant 
is experienced. That sensation is permanent, stable and enduring 
and is not subject to change.’ Sisters, would he be saying what 
is true?” ‘No, Indeed, Venerable Sir, ” “Why is that so?” 
“Venerable Sir, it is because dependent on such and such a 
cause, such and such a kind of sensation arises. With the 
cessation of such and such a cause, such and such kind of 
sensation ceases.” “Sisters, well said, well said. Sisters, an anya 


Nandakovada Sutta 457 


lisciple sees things fundamentally and truly with right under- 
Standing in the same way.” 


412. “For example, sisters, the root of a big standing 
tree vith heart-wood is impermanent and is subject to change. 
The runk is also impermanent and is subject to change. The 
branc 1es and the leaves are also impermanent and are subject to 
chang. The shade of that tree is impermanent and is subject to 
change. 


“Sisters, Suppose someone were to say thus: ‘The root of 
the big standing tree with heart-wood is impermanent and is 
subject to change.The trunk is also impermanent and is subject 
to change. The branches and the leaves are also impermanent 
and are subject to change. But the shade of that tree is perma- 
nent, stable, enduring and 1s not subject to change.’ Sisters, 
would he be saying what is true? “No, indeed, Venerable Sir,” 
“Why is that so?” “Venerable Sir, the root of that big standing 
tree with heart-wood 1s impermanent and is subject to change. 
The trunk is also impermanent and is subject to change. The 
branches and the leaves are also impermanent and are subject to 
change. What more can be said to the shade of that tree? 1t must 
also be impermanent and subject to change.” 


“Similarly, sisters, suppose someone were to say thus: 
‘These six internal sense-bases are impermanent. Dependent on 
these six external sense-bases, pleasant sensation or unpleasant 
-ensatior or the sensation that is neither pleasant nor unpleasant 
is experienced. That sensation is permanent, stable and enduring 
and is not subject to change.’ Sisters, would he be saying what 
is true?” “No, Indeed, Venerable Sir, ” “Why is that so?” 
“Venerable Sir, it is because dcspendent on such and such a 
cause, such and such a kind of sensation arises. With the 
cessation of such and such a cause, such and such kind of 
sensation ceases.” “Sisters, well said, well said. Sisters, an arlya 
disciple sees things fundamentally and truly with nght under- 
standing in the same way.” 


413. “For example, sisters, a skilled butcher or his assis- 
tant, after killing a cow, cuts with a sharp butcher's knife, 
without damaging the flesh or the skin. In so doing, he severs, 


458 SaJayatana Vagga 


hacks, cuts and cuts out with a sharp butcher’s knife, only the 
intervening membrances, the nerves and the sinews between 
flesh and skin. After severing hacking, cutting and cutting out 
thus, he severs the skin and covers the cow with this skin and 
says: “This cow is one united with the skin as before.’ Sisters, 
would he be saying what is true?” “No, indeed Venerable Sir,” 
“Why is that so?” “Venerable Sir, a skilled butcher or his 
assistant, after killing a cow, cuts with a sharp butcher’s knife, 
without damaging the flesh or the skin. In so doing, he servers, 
hacks, cuts and cuts out with a sharp butcher’s knife, only the 
intervening membranes, the nerves and the sinews between flesh 
and skin. After severing, hacking, cutting and cutting out thus, 
he severs the skin and covers the cow with this skin and says: 
‘This cow is one united with this skin as before.’ Though he 
may say so, that cow is no longer one united with the skin.” 


Sisters, I cite this example to let you know the meaning.In 
this example, what is going to be said is the meaning. Sisters,’ 
the flesh’ is the name of the six internal sense-bases. Sisters, ‘the 
skin’ is the name of the six external sense-bases. “The interven- 
ing membrances, the nerves and the sinews’ are the name of 
pleasurable attachment. Sisters, ‘the sharp butcher’s knife’ 1s the 
name of the Ariya Magga Knowledge which severs, hacks, cuts 
and cuts out the defilements, the fetters and the bonds. 


414. Sisters, these are the seven Factors of Enlighten- 
ment. Cultivating and repeatedly practising these seven Factors 
of Enlightenment the bhikkhu, by means of abhinna, special 
apperception, personally and in this very life, realizes, attains to 
and remains in the emancipation of mind (cetovimutti) and 1n the 
emancipation by insight (paifavimutu), free of asavas (defile- 
ments befudding the mind) through their destruction. What are 
the seven Factors of Enlightenment? Sisters, in this Teaching, the 
bhikkhu cultivates the enlightenment-factor of mindfulness that 1s 
directed to detachment (viveka) from defilements, freedom from 
attachment (viraga), cessation (nirodha) of defilements, and that 
promotes and develops the uprooting of defilements and speedy 
attainment of Nibbana (vossagga). He cultivates the enlighten- 
ment-factor of investigative knowledge of phenomena ...p...He 
cultivates the enlightenment-factor of effort ...p...He cultivates 


Nandakovada Sutta 459 


the enlightenment-factor of delightful satisfaction ...p... He cul- 
tivates the enlightenment-factor of serenity ...p...He cultivates 
the enlightenment-factor of equanimity that is directed to detach- 
ment from defilements, freedom from attachment, cessation of 
defilements, and that promotes and develops the uprooting of 
defilements and speedy attainment of Nibbana. Sisters, these are 
the seven Factors of Enlightenment. Cultivating and repeatedly 
practising these seven Factors of Enlightenment, the bhikkhu, by 
means of abhifina, personally and in this very life, realizes, 
attains to and remains in the emancipation of mind and in the 
emancipation by insight, free of 4savas through their destruction. 


415. The Venerable Nandaka, after thus instructing the 
bhikkhunis, permitted them to depart from his presence by 
saying: “Sisters, it 1s time for you to leaves.” Thereupon the 
bhikkhunis, pleased and delighted with the Venerable Nandaka’s 
instruction, rose from their seats, made obeisance to the Vener- 
able Nandaka. Then they approached the Bhagava, made obei- 
sance to him and stood at an appropriate place. To the bhikkhunis 
standing thus, the Bhagava said: “Bhikkhunis, it is time for you 
to leave.” Thereupon, the bhikkhunis, made obeisance to the 
Bhagava and departed. Then, not long after the departure of the 
bhikkhunis, the Bhagava addressed the bhikkhus thus: “For 
example, bhikkhus, on the sabbath day, the fifteenth days of the 
lunar month, there is no uncertainty or perplexity on the part of 
many people as to whether the moon is full or not quite full. In 
fact, the moon is full then. Bhikkhus, in the same way, those 
bhikkhunis were not only delighted with the Venerable Nandaka’s 
discourse but their aspiration have also been completely fulfilled. 
Bhikkhus, of these five hundred bhikkhunis, those who are the 
lowest (in attaining Insight) are now Sotapannas, Stream-Winp- 
ners. They are not liable to fall into realms of misery and 
suffering and are assured of a good destination and of attaining 
(the three higher levels of Insight, culminating in) Enlightenment. 

Thus spoke the Bhagavad. Delighted, the bhikkhus re- 
joiced in what the Bhagava had said. 

End of the Nandakovada Sutta 


the fourth in this Vagga. 





5. CULARAHULOVADA SUTTA 
Shorter Discourse to Rahula 


416. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. At that time the Bhagava was in 
retreat in quiet solitude. While in retreat thus, it occurred to the 
Bhagava thus: “In Rahula the dhammas making for maturity 
towards Arahatta fruition have already matured. It would be well 
for me to exhort him one stage further in the extinction of the 
asavas’. The Bhagava then, 1n the morning, rearranged his robe, 
took his alms bowl and great robe and went to SAvatthi for alms 
food. He went on his alms round in Savatthi, came back and 
had his alms meal. He then said to the Revered Rahula: 
“Rahula, bring the seat cloth. We are going to the Andhavanna 
Forest for day-rest’”. “Very weli, Venerable Sir’ respectfully 
replied Revered Rahula. He then took the seat cloth and fol- 
lowed the Bhagava. 


Thousands of devas followed the Bhagava reflecting: 
“The Bhagava is going to exhort to Revered Rahula one stage 
further and teach him in the extinction of the asavas.” The 
Bhagava then entered the Andhavanna forest and seated himself 
on a prepered seat at the foot of a tree. Revered Rahula made 
his obeisance to the Bhagava and seated himself at a suitable 
place. The Bhagava then addressed Revered Rahula thus: 


417. Rahula, what do you think of this? Is the eye 
permanent or not? (Asked the Bhagava). It is not permanent, 
Venerable Sir. (Answered Rahula). The eye that is not perma- 
nent, is it pain or pleasure? (Asked the Bhagava). It is pain, 
Venerable Sir. (Answered Rahula). Would it be proper for the 
eye that is not permanent, that is painful and that is subject to 
change to be thought of as “This is mine, this ts I, this is my 
SelF (atte) “i CAsked the Bhagave. i: would oot, Venerable Sir. 


Cularahulovada Sutta 46] 


(Answered Rahula). Rahula, what do you think of this? Are 
visible objects permanent or not? (Asked the Bhagava). They are 
not permanent, Venerable Sir. (Answered Rahula). Visible ob- 
jects that is not permanent, is it pain or pleasure? (Asked the 
Bhagava). It is pain, Venerable Sir. (answered Rahula). Would 
it be proper for the visible objects that is not permanent, that is 
painful and that is subject to change to be thought of as: “This 
is mine; this is I; this is my Self (atta)”? (Asked the Bhagava). 
It would not be proper, Venerable Sir. (Answered Rahula). 


Rahula, what do you think of this? Is the eye-conscious- 
ness permanent or not? (Asked the Bhagava). It is not perma- 
nent, Venerable Sir. (Answered Rahula). The eye-consciousness 
that is not permanent, is it pain or pleasure? (Asked the Bhagava). 
It is pain, Venerable Sir. (Answered R&ahula). Would it be 
proper for the eye-consciousness, that is not permanent, that 1s 
painful, and subject to change to be thought of as: “This is 
mine, this is I, this is my Self (atta) (Asked the Bhagava). It 
would not be proper, Venerable Sir. (Answered Rahula). Rahula, 
what do you think of this? Is the eye-contact permanent or not. 
(Asked the Bhagava). It is not permanent, Venerable Sir. (An- 
swered Rahula). The eye-contact that is not permanent, is it pain 
or pleasure? (Asked the Bhagava). It is pain, Venerable Sir. 
(Answered Rahula). Would it be proper for the eye-contact that 
is not permanent, that is painful, and that is subject to change to 
be thought of as: “This is mine; this is I; This is my Self (atta)?” 
(Asked the Bhagava). It would not be proper, Venerable Sir. 
(answered Rahula). 


Rahula, what do you think of this? Is sensation, percep- 
tion, volitional activixies and consciousness arising out of eye- 
contact, permanent or not? (Asked the Bhagava). It 1s not 
permanent, Venerable Sir. (Answered Rahula). Is sensation, per- 
ception, volitional acvtivities and consciousness that 1s not per- 
manent, pain or pleasure? (Asked the Bhagava). It is suffering, 
Venerable Sir. (Answered Rahula). Would it be proper for this 
sensation, perception, volitional activities and consciousness that 
is not permanent, that is pair and that is subject to change to be 


462 Salayatana Vagga 


thought of as: “This is mine; this is I; this 1s my Self (atta)?”’ 
(Asked the Bhagava). It would not be proper, Venerable Sir. 
(Answered Rahula). 


418. Rahula, what do you think of this? Is the ear 
permanent or not? (Asked the Bhagava). It 1s not permanent, 
Venerable Sir. (Answered Rahula). ...p... Is the nose permanent 
or not? (Asked the Bhagava). It is not permanent, Venerable Sir. 
(Answered Rahula). ... Is the tongue permanent or not. (Asked 
the Bhagava). It is not permanent, Venerable Sir. (Answered 
Rahula). ... Is the body permanent or not? (Asked the Bhagava). 
It 1s not permanent, Venerable Sir. (Asked Rahula)... Is the mind 
permanent or not? (Asked the Bhagava). It is not permanent, 
Venerable Sir. (Answered Rahula). The mind that is not perma- 
nent, is it pain or pleasure? (Asked the Bhagava). It 1s pain, 
Venerable Sir. (Answered Rahula). Would it be proper for the 
mind that is not permanent, that 1s painful and that is subject to 
change to be thought of as: “This is mine; this is I; this is my 
Self (atta)?”. (Asked the Bhagava). It would not be proper, 
Venerable Sir. (Answered Rahula). 


Rahula, what do you think of this? Are mind objects 
permanent or not? (Asked the Bhagava). They are not perma- 
nent, Venerable Sir. (Answered Rahula). Are mind objects that 
are not permanent, pain or pleasure? (Asked the Bhagava). They 
are pain, Venerable Sir. (Answered Rahula). Would it be proper 
for the mental objects that are not permanent, that are painful 
and subject to change to be thought of as: “This is mine; this 1s 
I; this is my Self (atta)”. (Asked the Bhagava). It would not be 
proper, Venerable Sir. (Answered Rahula)?” Rahula, what do 
you think of this? Is the mind consciousness permanent or not? 
(Asked the Bhagava). It is not permanent, Venerable Sir. (An- 
swered Rahula). The mind consciousness that 1s not permanent, 
is it pain or pleasure? (Asked the Bhagava). It 1s pain, Vener- 
able Sir. (answered R&ahula). Would it be proper for the muind- 
consciousness that is not permanent, that 1s painful and that 1s 
subject to change to be thought of as: “This is mine; this 1s J; 
this is my Self (atta)?” (Asked the Bhagava) It would not be 
proper, Venerable Sir. (Answered Rahula). 


Cularahulovada Sutta 463 


Rahula, what do you think of this? Is mind-contact 
permanent or not? (Asked the Bhagava). It is not permanent, 
Venerable Sir. (Answered Rahula). The mind-contact that is not 
permanent, is it pain or pleasure? (Asked the Bhagava). It is 
pain, Venerable Sir. (Answered Rahula). Would it be proper for 
the mind- contact that is not permanent, that is painful and that 
is subject to change, to be thought of as: “This is mine; this is 
I; this is my Self (atta)?” (Asked the Bhagava). It would not be 
proper, Venerable Sir. (Answered Rahula). Rahula, what do you 
think of this? Is sensation, perception, volitional activities and 
consciousness arising out of mind-contact, permanent or not? 
(Asked the Bhagava). It is not permanent Venerable Sir. (An- 
swered Rahula). Sensation, perception, volitional activities, con- 
sciousness that 1s not permanent, is it pain or pleasure? (Asked 
the Bhagava). It is pain, Venerable Sir. (Answered Rahula). 
Would it be proper for sensation, perception, volitional activities 
and consciousness that is not permanent, that is painful and that 
is subject to change, to be thought of as: “This is mine; this is 
I; this is my Self (atta)?” (Asked the Bhagava). It would not be 
proper, Venerable Sir. (Answered Rahula). 


419. Rahula, the well informed Ariya disciple, contem- 
plating thus, gets disgusted with the eye, visible objects, eye- 
consciousness, eye-contact and of sensation, perception, volitional 
activities and consciousness arising out of eye-contact. He gets 
tired of the ear, of sound ...p... He gets tired of the nose, of 
smell ... He gets tired of the tongue, of taste ... He gets tired 
of body consciousness, of touch ... He gets tired of mind-base, 
mind objects, mind consciousness, mind contact and of sensation, 
perception, volitional activities and consciousness arising out of 
mind contact. On being disgusted thus he is freed from attach- 
ment. On being freed from attachment, he is liberated. On being 
liberated, knowledge of liberation arises. He knows “rebirth is no 
more, fulfilled is the Noble Practice of Purity, is all there is to 
be done to realize Magga, there is nothing more to for such 
realization.” (Said the Bhagava). 





464 Sa]layatana Vagga 


Thus spoke the Bhagava. The Venerable Rahula rejoiced 
at the words of the Bhagava. When this cunniya discourse had 
been delivered the mind of the Venerable Rahula became free of 
asavas through non-clinging. From thousands of devas too (who 
had come to listen to the discourse) the defilement free eye of 
the dhamma that is the first (sotapatti) path knowledge arose, 
making them realize that all dhammas that arise must pass away. 


End of Cularahulovada Sutta, 
the fifth in this Vagga. 


6. CHACHAKKA SUTTA 


Discourse on Six Groups of Six 


420. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. On that occasion the Bhagava 
addressed the bhikkhus, the bhikkhus, saying: “Bhikkhus?” The 
bhikkhus replied to the Bhagava: “Venerable Sir!” The Bhagava 
spoke thus: “Bhikkhus, I am going to expound to you the 
dhamma which is excellent in the beginning, excellent in the 
middle and excellent in the end, which is complete in meaning 
and phrasing. I shall set out the Noble Life of Purity which is 
utterly perfect and pure. I shall give you a discourse on the Six 
Groups of Six. Listen and pay good attention. I shall speak.” 
“Very well, Venerable Sir,” replied the bhikkhus to the Bhagava. 
The Bhagava then spoke these words: 


The six internal sense-bases should be understood.! The 
six external sense-bases should be understood. The six kinds of 
consciousness should be understood. The six kinds of Contact 
should be understood. The six kinds of Sensation should be 
understood. The six kinds of Craving should be understood. 


421. It has been said, ‘The six internal sense-bases 
should be understood.’ With reference to what has this been 
said? There are these sense-bases: the eye, the ear, the nose, the 
tongue, the body and the mind. With reference to these, it has 
been said, ‘The six internal sense-bases should be understood.’ 
This is the first Group of Six.(1) 





1. ‘should be understood’ means should be understuod with vipassana 
and Mugga Insight. 


466 Sa]layatana Vagga 


It has been said, ‘The six external sense-bases should be 
understood.’ With reference to what has this been said? There 
are these sense-bases: visible object, sound, odour, taste, tan- 
gible object and mind-object. With reference to these, it has been 
said, ‘The six external sense-bases should be understood.’ This 1s 
the second Group of Six.(2) 


It has been said, ‘The six kinds of consciousness should 
be understood. With reference to what has this been said? 
Dependent on eye and visible object, eye-consciousness arises. 
Dependent on ear and sound, ear-cunsciousness arises. Depen- 
dent on nose and odour, nose-consciousness arises. Dependent 
on tongue and taste, tongue-consciousness arises. Dependent on 
body and tangible object, body-consciousness arises. Dependent 
on mind and mind-object mind-consciousness arises. We refer- 
ence to these, it has been said, ‘The six kinds of consciousness 
should be understood.’ This is the third Group of Six.(3) 


It has been said, ‘The six kinds of Contact should be 
understood.’ With reference to what has this been said? Depen- 
dent on eye and visible object, eye-consciousness arises. The 
comin? together of these three is Contact. Dependent on ear and 
sound, ear-consciousness arises. The coming together of these 
three is Contact. Dependent on nose and odour, nose-conscious- 
ness arises. The coming together of these three 1s Contact. 
Dependent on tongue and taste, tongue-consciousness arises. The 
coming together of these three 1s Contact. Dependent on body 
and tangible object, body-consciousness anses. The coming to- 
gether of these three 1s Contact. Dependent on mind and mind- 
object, mind-consciousness arises. The coming together of these 
three is Contact. With reference to these, 1t has been said, “The 
six kinds of Contact should be understood.’ This 1s the fourth 
Group of S1x.(4) 


It has been said, ‘The six kinds of Sensation should be 
understood.’ With reference to what has this been said? Depen- 
dent on eye and visible object, eye-consciousness arises. The 
coming together of these three is Contact. Dependent on Con- 
tact, Sensation arises. Dependent on ear and sound, ear-con- 
sciousness arises. The coming together of these three 1s Contact. 


Chachakka Sutta 467 


Dependent on Contant, Sensation arises. Dependent on nose and 
odour,nose-consciousness arises. The coming together of these 
three 1s Contact. Dependent on Contact, Sensation arises. Depen- 
dent on tongue and taste, tongue-consciousness arises. The com- 
ing together of these three is Contact. Dependent on Contact, 
Sensation arises. Dependent on body and tangible object, body- 
consciousness arise. The coming together of these three is Con- 
tact. Dependent on Contact, Sensation arises. Dependent on 
mind and mind-object, mind-consciousness arises. The coming 
together of these three is Contact. Dependent on Contact, Sen- 
sation arises. With reference to these, it has been said, ‘The six 
kinds of Sensation should be understdood.’ This is the fifth 
Group of S1x.(5) 


It has been said, ‘The six kinds of Craving should be 
understood.’ ‘With reference to what has this been said? Depen- 
dent on eye and visible object, eye-consciousness arises. The 
coming together of these three is Contact. Dependent on Con- 
tact, Sensation arises; dependent on Sensation, Craving arises. 
Dependent on ear and sound, ear-consciousness arises. ...p... 
Dependent on nose and odour, nose-consciousness arises ..p... 
Dependent on tongue and taste, tongue-consciousness arises ...p... 
Dependent on body and tangible object, body-consciousness 
arises ...p... Dependent on mind and mind-object, mind-con- 
sciousness arises. The coming together of these three 1s Contact. 
Dependent on Contact, Sensation arises; Dependent on Sensa- 
tion, Craving arises. With reference to these, it has been said, 
‘The six kinds of Craving should be understood.’ This is the 
Sixth Group of Six. (6) 


422. If someone were to say, ‘The eye is Self (atta)’, that 
statement would be improper. The arising and disintegrating of 
the eye is evident. The arising and disintegrating of a certain 
phenomena is evident. If that phenomena is said to be Self (atta), 
it would amount to saying, ‘My Self both arises and disinte- 
grates. Therefore, if someone were to say “The eye is Self’, that 
statement would be improper. Thus, the eye is non-Self. 


If someone were to say, ‘Visible object is Self’, that 
statement would be improper. The arising and disintegrating of 


468 SaJayatana Vagga 


visible object 1s evident. The arising and disintegrating of a 
certain phenomenon 1s evident. If that phenomenon is said to be 
Self, it would amount to saying, ‘My Self both arises and 
disintegrates’. Therefore, if someone were to say, ‘Visible object 
is Self’, that statement would be improper. Thus the eye is non- 
Self; visible object is non-Self. 


If someone were to say, ‘Eye-consciousness is Self’, that 
statement would be improper. The arising and disintegrating of 
eye-consciousness is evident. The arising and disintegrating of a 
certain phenomenon is evidant. If that phenomenon is said to be 
Self, it would amount to saying, ‘My Self both arises and 
disintegrates. Therefore, 1f someone were to say, ‘Eye-conscious- 
ness is Self’, that statement would be improper. Thus the eye is 
non-Self; visible object 1s non-Self; eye-consciousness is non- 
Self. 


If someone were to say, ‘Eye-contact is Self’, that state- 
ment would be improper The arising and disintegrating of eye- 
contact 1s evidaut. The arising and disintegrating of a certain 
phenomenon 1s evidant. if that phenomenon is said to be Self, it 
would amount to saying, ‘My Self both arises and disintegrates.’ 
Therefore, if someone were to say, ‘Eye-contact is Self’, that 
statement would be improper. Thus the eye 1s non-Self; the 
visible object 1s non-Self; eye-consciousness 1s non-Self; eye- 
contact is non-Self. 


If someone were to say, ‘Sensation is Self’, that statement 
would be improper. The arising and disintegrating of sensation is 
evidant. The arising and disintegrating of a certain phenomenon 
is evidant. If that phenomenon 1s said to be Self, it would 
amount to saying, ‘My Self both arises and disintegrates.’ There- 
fore, 1f someone were to say, ‘Sensation is Self’, that statement 
would be improper . Thus the eye is non-Self; visible object is 
non-Self; eye-consciousness is non-Self; eye-contact is non-Self; 
sensation is non-Self. 


If someone were to say, “Craving is Self’, that statement 
would be improper. The arising and disintegrating of Craving is 
evident. The ansing and disintegrating of certain phenomenon is 
evident. If that phenomenon is said to be Self, it would amount 
to saying, ‘My Self both arises and disintegrates.’ Therefore, if 


Chachakka Sutta 469 


someone were to say, Craving is Self’, that statement would be 
improper. Thus the eye is non-Self; visible object is non-Self: 
eye-consciousness is non-Self; eye-contact is non-Self; sensation 
is non-Self; Craving is non-Self. 


423. If someone were to say, ‘The ear is Self’...p...If 
someone were to say, “The nose 1s Self’, ...p...If someone were 
to say, The tangue is Self’, ...p...If someone were to say, ‘The 
body is Self’, ...p...if someone were to say, ‘The mind is Self’, 
that statement would be improper. The arising and disintegrating 
of mind is evidant. The arising and disintegrating of a certain 
phenomenon is evident. If that phenomenon is said to be Self, it 
would amount to saying, ‘My Self both arises and disintegrates.’ 
Therefore, if someone were to say, “The mind is Self’, that 
Statement would be improper. Thus the mind 1s non-Self. 


If someone were to say, ‘mind-object is Self’, that state- 
ment would be improper. The arising and disintegrating of mind- 
object is evident. The arising and disintegrating of a certain 
phenomenon 1s evident. If that phenomenon is said to be Self, it 
would amount to saying, ‘My Self both arises and disintegrates.’ 
Therefore if someone were to say, “Mind-object is Self,’ that 
statement would be impropoer. Thus the mind is non-Self; mind- 
object is non-Self. 


If someone were to say, ‘Mind-consciousness is Self,’ that 
statement would be improper. The arising and disintegrating of 
mind-consciousness is evident. The arising and disintegrating of 
a certain phenomenon is evident. If that phenomenon is said to 
be Self, it would amount to saying, “My Self both arises and 
disintegrates. Therefore, if someone were to say, ‘Mind-con- 
sciousness is Self, that statement would be improper. Thus the 
mind is non-Self; mind-object is non-Self; mind-consciousness 1s 
non-Self. 


If someone were to say, ‘Mind-contact is Self,’ that 
statement would be improper. The arising and disintegrating of 
mind-contact is evident. The arising and disintegrating of a 
certain phenomenon is evident. If that phenomenon Is said to be 
Self, it would amount to saying, ‘My Self both arises and 
disintegrates. Therefore, if someone were to say, ‘Mind-contact 1s 
Self,’ that statement would be improper. Thus the mind is non- 
Self; mind-object is non-Self; mind-consciousness is non-Self; 
mind-contact is non-Self. 


470 Salayatana Vagga 


If someone were to say, ‘Sensation 1s Self’, that statement 
would be improper. The arising and disintegrating of sensation is 
evident. The ansing and disintegrating of a certain phenomenon 
is evident. If that phenomenon 1s said to be Self, 1t would 
amount to saying, ‘My Self both arises and disintegrates.’ There- 
fore, if someone were to say, ‘Sensation 1s Self,’ that statement 
would be improper. Thus the mind is non-Self, mind-object 1s 
non-Self, mind-object is non-Self; mind-consciousness is non- 
Self; mind-contact is non-Self; sensation is non-Self. 


If someone were to say ‘Craving 1s self,’ that statement 
would be improper. The arising and disintegrating of Craving 1s 
evidant. The arising and disintegrating of a certain phenomenon 
is evidant. If that phenomenon is said to be Self, it would 
amount to saying, "My Self both anses and disintegrates.’ There- 
fore, if Someone were to say, ‘Craving is Self,’ that statement 
would be improper. Thus the mind is non-Self; mind-conscious- 
ness 1S non-Self; mind-contact 1s non-Self; sensation 1s non-Self; 
craving 1s non-Self. 


424. Bhikkhus, this is the Path leading to the arising of 
sakkayadifthi, the illusion of Self--Eye 1s considered as: “This is 
mine; this is I; this is my Self (atta).’ Visible object 1s considered 
as: “This 1s mine; this 1s I; this is my Self.’ Eye-consciousness 
is considered as: “This 1s mine; this is J; this is my Self.’ Eye- 
contact 1s considered as: ‘This 1s mine; ‘this 1s I; this is my Self’. 
Sensation 1s considered as: ‘This 1s mine; this is I; this 1s my 
Self.’ Craving is considered as: “This 1s mine; this 1s I:this is my 
Self.’ Ear 1s considered as: “This 1s mine; this 1s I]; this 1s my 
Self.’...p...Nose 1s considered as: This 1s mine; this is J; this 1s 
my Self.’ ...p... Tongue 1s considered as: ‘This 1s mine; this 1s 
1; this 1s my Self.” ...p...Body is considered as: ‘This 1s mine; 
this is I; this is my Self. Mind is considered as: ‘This is mine; 
this is I, this is my Self.’ Mind-object is considered as: ‘This 1s 
mine; this is I this is my Self.’Mind-consciousness 1s considered 
as: ‘This 1s mine; this is 1; this 1s my Self.’ Mind-contact 1s 
considered as: ‘This is mine; ‘this is I; this 1s my Self’. Sensation 
is considered as: ‘This is mine; this is I; this is my Self.’ 
Craving is considered as: ‘This is mine; this is I: this is my 
Self.’ 


Chachakka Sutta 47] 


Bhikkhus, this is the Path leading to the sensation of 
sakkayaditthi, the illusion of Self-- The eye is considered as: 
‘This is not mine; this is not I; this is not my Self (atta).’ Visible 
object is considered as: ‘This is not mine; this is not I; this is not 
my Self.’ Eye-consciousness is considered as: ‘This is not mine; 
this 1s not I; this is not my Self.’ Fye-contact is considered as: 
“This is not mine; ‘this is not I; this is not my Self’. Sensation 
is considered as: “This is not mine; this is not I; this is not my 
Self.’ Craving is considered as: ‘This is not mine; this is not I: 
this is not my Self.’ The ear is considered as: ‘This is not mine; 
this is not I; this 1s not my Self.’...p...The nose is considered as: 
This 1s not mine; this is not I; this is not my Self.’ ...p... The 
tongue is considered as: “This is not mine; this is not J; this is 
not my Self.’ ...p...The body is considered as: ‘This is not 
mine; this is not I; this is not my Self. The mind is considered 
as: “This is not mine; this is not I; this is not my Self.’ Mind- 
object is considered as: “This is not mine; this 1s not I; this 1s not 
my Self.’ Mind-consciousness is considered as: “This 1s not 
mine; this is not I; this is not my Self.’ Mind-contact is consid- 
ered as: ‘This is not mine; ‘this is not IJ; this is not my Self’. 
Sensation is considered as: ‘This 1s not mine; this is not I; this 
is not my Self.’ Craving is considered as: “This is not mine; this 
is not I: this is not my Self.’ 


425. Bhikkhus, dependent on eye and visible object, eye- 
consciousness arises: The coming together of these three 1s 
contact. Dependent on contact, pleasant sensation, or unpleasant 
sensation, or a sensation that is neither pleasant nor unpleasant 
arises (in one). When experiencing a pleasant sensation, that 
person revels in that sensation, speaks about it with joy and gets 
absorbed in it. Latent attachment (raganusaya) lies dormant in 
him. When experiencing an unpleasant sensation, that person 
grieves, mourns laments beats his breast, weeps and becomes 
bewildered. Latent animosity (patighanusaya) lies dormant in 
him. When experiencing a sensation that is neither pleasant nor 
unpleasant, that person does not understand fundamentally and 
truly the origin of that sensation, its cessation, its pleasantness, its 
faults and the (way of) escape from attachment to it. Latent 
ignorance (avijjanusaya) lies dormant in him. Bhikkhus, indeed 
there is no reason or possibility for that person to make an end 


472 Salayatana Vagga 


of the cycle of dukkha in this very life, without getting nd of 
latent attachment regarding life, without getting rid of latent 
attachment regarding pleasant sensation, without stamping out 
latent animosity regarding unpleasant sansation, without uproot- 
ing latent ignorance regarding sensation that 1s neither pleasant 
nor unpleasant, without getting md of ignorance (avijja) and 
without letting knowledge (vijja) arise. 


Bhikkhus, dependent on ear and sound, ear-consciousness 
arises...p.... Bhikkhus, dependent on nose and odour, nose- 
consciousness arises ...p... Bhikkhus, dependent on tongue and 
taste, tongue-consciousness arises ...p...Bhikkhus, dependent on 
body and tangible object, body-consciousness arises ...p...Bhikkhus 
dependent on mind and mind-object, mind-consciousness arises. 
The coming together of these three is Contact. Dependent on 
Contact, pleasant sensation, or unpleasant sensation, or a sensa- 
tion that is neither pleasant nor unpleasant arises (in one). When 
experiencing a pleasant sensation, that person revels in that 
sensation, speaks about it with joy and gets absorbed in It. 
Latent attachment lies dormant in him. When experiencing un- 
pleasant sensation, that person grieves, mourns, laments, beats his 
breast and becomes bewildered. Latent animosity has dormant in 
him. When experiencing a sensation that is neither pleasant nor 
unpleasant, he does not understand fundamentally and truly the 
origin of that sensation, its cessation, its pleasantness, its faults 
and the (way of) escape from attachment to it. Latent ignorance 
lies dormant in him. Bhikkhus, indeed there is no reason or 
possibility for that person to make an end of the’ cycle of 
dukkha in this very life, without getting nd of latent attachment 
regarding pleasant sensation, without stamping out latent animos- 
ity regarding unpleasant sensation, without uprooting latent 1gno- 
rance regarding sensation that is neither pleasant, without getting 
rid of ignorance and without letting knowledge arise. 


426. Bhikkhus, dependent on eye and visible object, 
eye-consciousness arises. The coming together of these three 1s 
Contact. Dependent on Contact, pleasant sensation, or unpleasant 
sensation, or a sensation that is neither pleasant nor unpleasant 


Chachakka Sutta 473 


arises (in one). When experiencing a pleasant sensation, that 
person does not revel in that sensation, does not speak about it 
with joy and does not get absorbed in it. Latent attachment does 
not lie dormant in him. When experiencing an unpleasant sensa- 
tion, that person does not grieve, does not mourn, does not 
lament, does not beat his breast, does not weep and does not 
become bewildered. Latent animosity does not lie dormnt in him. 
When experiencing a sensation that is neither pleasant nor un- 
pleasant, he understands fundamentally and truly the origin of 
that sensation, its cessation, its pleasantness, its faults and the 
(way of) escape from attachment to it. Latent ignorance does not 
lie dormant in him. Bhikkhus, indeed there is the possibylity for 
that person to make an end of the cycle of dukkha in this very 
life, by getting rid of latent attachment regarding pleasant sensa- 
tion, by stamping out latent animosity regarding unpleasant sen- 
sation, by uprooting latent ignorance regarding sensation that 1s 
neither pleasant nor unpleasant, by getting md of ignorance and 
by letting knowledge arise. 


Bhikkhus, dependent on ear and sound, ear-consciousness 
arises ...p.... Bhikkhus, dependent on nose and odour, nose- 
consciousness arises ...p... Bhikkhus, dependent on tongue and 
taste, tongue-consciousness arises ...p... Bhikkhus, dependent on 
body and tangible object, body-consciousness arises ...p... Bhikkhus, 
dependent on mind and mind-object, mind-consciousness arises. 
The coming together of these three is Contact. Dependent on 
Contact, pleasant sensation or unpleasant sensation, or a sensa- 
tion that is neither pleasant nor unpleasant arises (in one).When 
experiencing a pleasant sensation, that person does not revel in 
that sensation, does not speak about it with joy and does not get 
absorb in it. Latent attachment does not lie dormant in him. 
When experiencing an unpleasant sensation, that person does not 
grieve, does not mourn, does not lament, does not beat his 
breast, does not weep and does not become bewildered. Latent 
animosity does not lie dormant in him. When experiencing a 
sensation that is neither pleasant nor unpleasant, he understands 
fundamentally and truly the origin of that sensation, its cessation, 
its pleasantness, its faults and the (way of) escapé from attach- 
ment to it. Latent ignorance does not lie dormant in him. 


474 SaJayatana Vagga 


Bhikkhus, indeed, there is the possibility for that person to make 
an end of the cycle of dukkha in this very life, by getting nd 
of latent attachment regarding pleasant sensation, by stamping 
out latent animosity regarding unpleasant sensaion, by uprooting 
latent ignorance regarding sensaion that is neither pleasant nor 
unpleasant, by getting nd of ignorance and by letting knowledge 
arise. 

427. Bhikkhus, the instructed ariya disciple who sees thus 
gets disgusted with the eye, gets disgusted with visible object, 
gets disgusted with eye-consciousness, gets disgusted with eye- 
contact, gets disgusted with sensation and gets disgusted with 
craving. He gets disgusted with the ear, gets disgusted with 
sound ...p... He gets disgusted with the nose, gets disgusted with 
odour ...p... He gets disgusted with the tongue, gets disgusted 
with taste ...p... He gets disgusted with the body, gets disgusted 
with tangible object ...p... He gets disgusted with the mind, gets 
disgusted with mind-object, gets disgusted with mind-conscious- 
ness, gets disgusted with mind-contact gets disgusted with sensa- 
tion and gets disgusted with craving. On being disgusted (thus), 
he is free from attachment. On being free from attachment, he 1s 
liberated. On being liberated, knowledge of liberation arises. He 
knows clearly: ‘Rebirth is no more; fulfilled is the Noble Prac- 
tice of Purity; done 1s all there is the Noble Practice of Purity; 
done is all there is to be done (to realize magga); there 1s 
nothing more to do (for such realization).’ 

Thus spoke the Bhagava; and those bhikkhus, delighted, 
rejoiced in the words of the Bhagava. When this plain discourse 
(without verses) was delivered, the minds of sixty bhikkhus were 
freed from attachment to any object and were liberated from 
asavas. 

End of the Chachakka Sutta, 


the sixth in this Vagga. 


7. MAHASALAYATANIKA SUTTA 


Discourse Based on the All-encompassing 
Six Sense-bases 


428. Thus have I heard: 


Once the Bhagava was staying at the Jetavana monastery 
of Anathapindika in Savatthi. At that time the Bhagava ad- 
dressed the bhikkhus saying: “Bhikkhus!” The bhikkhus replied 
to the Bhagava: “Venerable Sir!” The Bhagava spoke thus: 
“Bhikkhus, I am going to give a discourse based on all- 
encompassing six sense-bases. Listen and pay good attention. I 
shall speak.” “Very well, Venerable Sir’, replied the bhikkhus to 
the Bhagava. The Bhagava then spoke these words: 


429. Bhikkhus, not Knowing and not seeing the eye as it 
really 1s, not Knowing and not seeing visible object as it really 
is, not knowing and not seeing eye-consciousness as it really is, 
not knowing and not seeing eye-contact as it really is, and not 
knowing and not seeing, as it really 1s, the pleasant sensation or 
the unpleasant sensation or the sensation that is neither pleasant 
nor unpleasant, which arises dependent on eye-contact, one has 
strong attachment for the eye, strong attachment for visible 
object, strong attachment for eye-consciousness, strong attach- 
ment for eye-contact and strong attachment for the pleasant or 
for the unpleasant sensation or for the sensation that is neither 
pleasant nor unpleasant, which arises dependent on eye-contact. 


In the person who is strongly attached to them, who 1s 
tied to them, who is overwhelmed by bewilderment and who 
sees them as being pleasant, there will be in the future recur- 
rence of the five aggregates which are the objects of Clinging. 
In him who has Craving which gives rise to fresh rebirth, which 
is accompanied by pleasure and attachment, which finds great 


476 Salayatana Vagga 


delight in this or that sense-object or existence, there is the 
increase of that Craving. In him there is also increase of physical 
distress, increase of physical torment and increase of mental 
torment, increase of physical torture and increase of mental 
torment, increase of physical torture and increase of mental 
torture. That person experiences physical suffering and mental 
suffering. 


Bhikkhus, not knowing and not seeing the ear as it really 
is, ...p... Bhikkhus, not knowing and not seeing the nose as It 
really is, ...p... Bhikkhus, not knowing and not seeing the tongue 
as it really is, ...p... Bhikkhus, not knowing and not seeing the 
body as it really is, ...p... Bhikkhus, not knowing and not seeing 
the mind as it really is, not knowing and not seeing mind-object 
as it really is, not knowing and not seeing mind-consciousness as 
it really 1s, not knowing and not seeing mind- contact as it really 
is, and not knowing and not seeing, as it really is, the pleasant 
sensation or the unpleasant sensation or the sensation that 1s 
neither pleasant nor unpleasant, which arises dependent on mind- 
contact, one has strong attachment for the mind, strong attach- 
ment for mind-objects, strong attachment for mind-consciousness, 
strong attachment for mind-contact and strong attachment for the 
pleasant or the unpleasant sensation or the sensation that 1s 
neither pleasant nor unpleasant, which arises dependent on mind- 
contact. 


In the person who is strongly attachment to them, who is 
tied to them, who is overwhelmed by bewilderment and who 
sees them as being pleasant, there will be in the future recur- 
rence of the five aggregates which are the objects of Clinging. 
In him who has Craving which gives rise to fresh rebirth, which 
is accompanied by pleasures and pleasure and attachment, which 
finds great delight in this or that sense-object or existence, there 
is the increase of that Craving. In him there 1s the increase of 
physical distress and increases of mental distress, the increase of 
physical torment and increase of mental torment, the increase of 
physical torture and increase of mental torture. That person 
experiences physical suffering and mental suffering. 


Mahasalayatanika Sutta ATT 


430. Bhikkhus, knowing and seeing the eye as it really 
is, knowing and seeing visible object as it really is, knowing and 
seeing eye-consciousness as it really is, knowing and seeing eye- 
contact as it really is, and knowing and seeing, as it really is, the 
pleasant sensation or the unpleasant sensation or the sensation 
that 1s neither pleasant nor unpleasant, which arises dependent 
on eye-contact, nor has no attachment for the eye, no attachment 
for visible object, no attachment for eye-consciousness, no at- 
tachment for eye-contact and no attachment for the pleasant 
sensation or the unpleasant sensation or the sensation that is 
neither pleasant nor unpleasant, which arise dependent on eye- 
contact. 


In the person who 1s attached to them, who is not tied to 
them, who is not overwhelmed by bewilderment and who sees 
them as being full of faults, there will be in the future no 
recurrence of the five aggregates which are the objects of 
Clinging. In him who has no Craving which gives rise to fresh 
rebirth, which is accompanied by pleasure and attachment, which 
is accompanied by pleasure and attachment, which finds great in 
this or that sense-object or existence, there is the disappearance 
of that Craving. In him there is disappearance of physical 
distress and disappearance of mental distress, disappearance of 
physical torment and disappearance of mental torment, disappear- 
ance of physical torture and disappearance of mental torture. 
That person experiences physical comfort and mental ease. 


431. The view of such a person is Right View. The 
thinking of such a person is Right Thinking. The effort of such 
a person is Right Effort. The mindfulness of such a person is 
Right Mindfulness. The conceniration of such a person is Right 
Concentration. That person’s bodily action, verbal action and his 
way of living have been pure from the beginning. Thus, the 
cultivation of the Ariya Path of Eight Constituents of that person 
is completed. 


In him, who has thus cultivated Anya Path of Eight 
Constituents cultivation of the Four Methods of Steadfast Mind- 
fulness (satipatthana) is also completed, cultivation of the Four 
Supreme Efforts (sammappadhana) is also completed, cultivation 


478 Salayatana Vagga 


of the Four Bases of Psychic Potency (iddhipada) is also com- 
pleted, cultivation of the Five Faculties (indriya) 1s also com- 
pleted cultivation of the Five Powers (bala) is also completed 
and cultivation of the Seven Factors of Enlightenment (bojjhan 
ga) 1s also completed. 


In such a person the two factors of Concentration and 
vipassana Insight jointly occur. He knows accurately through 


et ff ap 


Magga Insight (abhinna) the factors that should be known 
accurately through Magga Insight (abhinna). He abandons through 
Magga Insight the factors that should be abandoned through 
Magga Insight. He cultivates through Magga Insight the factors 
that should be cultivated through Magga Insight. He realizes 
through Magga Insight the factors that should be realized through 


Magga Insight. 


Bhikkhus, what are the factors that should be known 
accurately through Magga Insight? They are said to be the five 
ageregates which are the objects of Clinging. They are: the 
aggregate of corporeality which is the object of Clinging, the 
aggregate of sensation which is the object of Clinging, the 
aggregate of perception which is the object of Clinging, the 
aggregate of volitional activities which 1s the object of Clinging 
and the aggregate of consciousness which is the object of 
Clinging. These are the factors that should be known accurately 
through Magga Insight. 


Bhikkhus, what are the factors that should be abandoned 
through Magga Insight? They are: ignorance (avijja) and Craving 
for existence (bhavatanha). They are the factors that should be 
abandoned through Magga Insight. 


Bhikkhus, what are the factors that should be cultivated 
through Magga Insight? They are: concentration and Vipassana 
Insight. These are the factors that should be cultivated through 
Magga Insight. 


Bhikkhus, what are the factors that should be realized 
through Magga Insight (abhinna)? They are: Arahatta Magga 
(vijja)’ and Arahatta Fruition ‘vimutti). These are the factors 
that should be realized through Magga Insight. 

1. Arahatta Magga (vijj4) : realizing Magga Insight; through Magga 
Insight means knowing through Magga Insight the mind and the 
mental concomitants which are associated with Magga Insight. 


Mahasalayatanika Sutta 479 


432. Bhikkhus, knowing and seeing the ear as it really is 
...p...Bhikkhus, knowing and seeing the nose as it really is 
...p...Bhikkhus, knowing and seeing the tongue as it really is 
...p...Bhikkhus, knowing and seeing the body as it really is 
...p...Bhikkhus, knowing and seeing the mind as it really is, and 
knowing and seeing mind-object as it really is, knowing and 
seeing mind-consciousness as it really is, knowing and seeing 
mind-contact as it really:is and knowing and seeing, as it really 
is, the pleas. * sensation, or the unpleasant sensation, or the 
sensation that is neither pleasant nor unpleasant, which arises 
dependent on mind-contact, one has no attachment for the mind, 
no attachment for mind-consciousness, no attachment for mind- 
contact and no attachment for pleasant sensation or for unpleas- 
ant sensation or for sensation that is neither pleasant nor unpleas- 
ant, which arises dependent on mind-contact. 


In the person who is not attached to them, who is not 
tied to them, who is not overwhelmed by bweilderment and who 
sees them as being full of faults, there will be in the future no 
recurrence of the five aggregates which are the objects of 
Clinging. In him who has no Craving which gives rise to fresh 
rebirth, which is accompanied by pleasure and attachment, which 
finds great delight in this or that sense-object or existence, there 
is the disappearance of that Craving. In him there 1s disappear- 
ance of physical distress and disappearance of mental distress, 
disappearance of physical torment and disavpearance of mental 
torment, disappearance of physical torture and disappearance of 
mental torture. That person experiences physical comfort and 
mental ease. 


433. The view of such a person is Right View. The 
thinking of such a person is Right Thinking. The effort of such 
a person is Right Effort. The mindfulness of such a person 1s 
Right Mindfulness. The concentration of such a person is Right 
Concentration.That person’s bodily action and verbal action and 
his way of living have been pure from the beginning. Thus the 
cultivation of the Ariya Path of Eight Constituents of that person 
is completed. 


480 Salayatana Vagga 


In him, who has time thus cultivated the Ariya Path of 
Fight Constituents, cultivation of the Four Methods of Steadfast 
Mindfulness is also completed, cultivation of the Four Supreme 
Efforts is also completed, cultivation of the Four Bases of 
Psychic Potency is also completed, cultivation of the Five Fac- 
ulties is also completed, cultivation of the Five Powers is also 
completed and cultivation of the Seven Factors of Enlightenment 
is also completed. 


In such a person the two factors of concentration and 
vipassana Insight jointly occur. He knows accurately through 
Magga Insight (abhinna) the factors that should be known 
accurately through Magga Insight. He abandons through Magga 
Insight the factors that should be abandoned through Magga 
Insight. He cutivates through Magga Insight the factors that 
should be cultivated through Magga Insight. He realizes through 
Magga Insight the factors that should be realized through Magga 


Insight. 


Bhikkhus, what are the factors that should be known 
accurately through Magga Insight? They are said to be the five 
aggregates which are the objects of Clinging. They are: the 
aggregate of corporeality which is the object of Clinging, the 
aggregate of sensation which is the object of Clinging, the 
aggregate of perception which 1s the object of Clinging, the 
aggregate of volitional activities which is the object of Clinging 
and the aggregate of Consciousness which is the object of 
Clinging. These are the factors that should be known accurately 
through Magga Insight. 


Bhikkhus, what are the factors that should be abandoned 
through Magga Insight? They are: ignorance (avijja) and craving 
for existence (bhavatanha). These are the factors that should be 
abandoned through Magga Insight. 


Bhikkhus, what are the factors that should be cultivated 
through Magga Insight? They are: concentration and Vipassana 
Insight. These are the factors that should be cultivated through 
Magga Insight. 


Mahasalayatanika Sutta 481 


Bhikkhus, what are the factors that should be realized 
through Magga Insight (abhifiia)? They are: Arahatta Magga 
(vijj4) and Arahatta Fruition (vimutti). These are the factors that 
should be realized through Magga Insight. 


Thus spoke the Bhagava; those bhikkhus, delighted, re- 
joiced at what the Bhagava had said. 


End of the Mahasalayatanika Sutta, 
the seventh in this Vagga. 


8. NAGARAVINDEYYA SUTTA 


Discourse Delivered to the Brahmins of 


Nagaravinda Village 


434. Thus have I heard: 


Once while the Bhagava was journeying through the 
Kosalan country in the company of bhikkhus, he arrived at a 
brahmin village called Nagaravinda. Thereupon the brahmin house- 
holders who are villagers of Nagaravinda said (to one another): 
“Friends, Prince Gotama of Sakyan royal lineage who became a 
recluse has, in the course of his journeying in the Kosalan 
country in the company of many bhikkhus, duly arrived in 
Nagaravinda village. The good fame of that Revered Gotama 
has spread thus: ‘The Venerable Bhagava is worthy of special 
veneration (Arahan). He truly comprehends all Dhammas by his 
own intellect and insight (Sammasambuddha). He possesses su- 
preme knowledge and perfect practice of morality (Vijjacarana 
Sampanna). He knows all the three lokas (Lokavidt). He 1s 
incomparable in taming those who deserve to be tamed 
(Anuttaropurisa dhamma sarathi). He 1s the teacher of all devas 
and men (Satthadeva manussanam). He is the enlightened one, 
knowing and teaching the Four Ariya Truths (Buddho). He 1s 
the most exalted (Bhagava).. Through Perfect wisdom, he per- 
sonally realizes the nature of the universe with its devas, Maras 
and Brahmas, and also the world of human beings with its 
samanas and brahmanas, kings and men, and knowing it, he 
expounds on it. He proclaims the dhamma which is excellent at 
the beginning, excellent at the middle, and excellent at the end, 
with richness in meaning and words. He makes clear the com- 
pleteness and purity of the Noble practice. It cannot but be 
excellent to meet and revere such an Arahat. 


The brahmin householders of Nagaravinda village then 
approached the Bhagava, some of them making obeisance to the 


Nagaravindeyya Sutta 483 


Bhagava and seating themselves in suitable places. Some of 
them exchanged courteous greetings with the Bhagava and en- 
gaged in friendly and polite conversation with the latter. Having 
done so, they seated themselves in suitable places. Some of them 
raised their joined palms in the direction of the Bhagava and 
seated themselves in suitable places. Some of them announced 
their names and clans to the Bhagava and seated themselves in 
suitable places. Some of them kept silent and seated themselves 
in suitable places. When the brahmin householders of Nagaravinda 
village were thus seated, the Bhagava addressed them as fol- 
lows: 


435. Householders, if you were asked thus by wandering 
ascetics outside the Bhagava’s Teaching: “Householders, which 
kind of samana or brahmana should not be honoured, esteemed, 
venerated and revered”, you should answer thus: “Those samanas 
and brahmanas who are not free from attachment to visible 
objects cognizable by the eye-consciousness, are not free from 
hatred, are not free from bewilderment, are internally agitated 
and conduct themselves sometimes in accordance with the Dhamma, 
sOmetimes not in accordance with the Dhamma, bodily, verbally 
and mentally. Such samanas and brahmanas should not be 
honored, esteemed, venerated and revered. Why so? Because we 
ourselves are not free from attachment, hatred, bewilderment in 
regard to visible objects cognizable by the eye-consciousness, 
and are internally agitated and conduct ourselves sometimes in 
accordance with the Dhamma, sometimes not in accordance with 
the Dhamma, bodily, verbally and mentally. We do not see that 
they conduct themselves better than we do. 


That is why those samanas and brahmanas should not be 
honored, esteemed, venerated and revered. Those samanas and 
brahmanas with regard to sounds cognizable by ear-conscious- 
ness ... with regard to smell cognizable by nose-consciousness 

. with regard to taste cognizable by tongue-consciousness ... 
with regard to touch cognizable by the body-consciousness ... 
with regard to mind object cognizable by the mind conscious- 


484 Salayatana Vagga 


ness, are not free from attachment, hatred, bewilderment are 
internally agitated and conduct themselves sometimes in accor- 
dance with the Dhamma, sometimes not in accordance with the 
Dhamma, bodily, verbally and mentally. We do not see that they 
conduct themselves better than we do. That is why those samanas 
and brahmanas should not be honoured, esteemed, venerated and 
revered. (Answered the householders). Householders, when asked 
thus, you should answer thus to these wandering ascetics who 
are outside the Bhagavas Teaching. 


436. Householders, if you were asked by wandering 
ascetics outside the Bhagava’s Teaching, “Householders, which 
kind of samanas or brahmanas should be honoured, esteemed, 
venerated and revered” you should answer thus to those wander- 
ing ascetics outside the Bhagava’s Teaching: ‘Those samanas 
and brahmanas who are free from attachment, hatred and bewil- 
derment, who are internaily not agitated and who conduct them- 
selves in accordance with the Dhamma, bodily, verbally and 
mentally in regard to visible objects cognizable by the eye- 
consciousness, should be honoured, esteemed, venerated and 
revered’. Why so? Because we ourselves are not free from 
attachment, hatred and bewilderment; are internally agitated in 
our minds and conduct ourselves sometimes in accordance with 
the Dhamma ard sometimes not in accordance with the Dhamma, 
bodily, verbally and mentally in regard to visible objects cogni- 
zable by the eye-consciousness. We see that they conduct them- 
selves better than we do. That is why those samanas and 
brahmanas should be honoured, esteemed, venerated and re- 
vered. 


Certain samanas and brahmanas with regard to sound 


cognizable by the ear-consciousness ... with regard to smell 
cognizable by the nose- consciousness ... with regard to taste 
cognizable by the tongue consciousness ... with regard to touch 
cognizable by the body-consciousness ... with regard to mind 


objects cognizable by the mind-consciousness, are free from 
attachment, hatred and bewilderment, are internally not agitated 
and conduct themselves in accordance with the Dhamma, bodily, 
verbally and mentally. Such samanas and brahmanas should be 


Nagaravindeyya Sutta 485 


honoured, esteemed, venerated and revered. Why so? Because 
we in regard to mind objects cognizable by the mind- conscious- 
ness are not free from attachment, hatred and bewilderment, 
internally not agitated and conduct ourselves sometimes in accor- 
dance with the Dhamma and sometimes not in accordance with 
the Dhamma, bodily, verbally and mentally. We see that they 
conduct themselves better than we do. That is why those samanas 
and brahmanas should be honoured, esteemed, venerated and 
revered. Householders, when asked in this manner you should 
answer thus to those wandering ascetics outside the Bhagava’s 
Teaching. 


437. Householders, if you were asked thus by wandering 
ascetics outside the Bhagava’s Teaching: “Householders, what is 
your reason for saying, surely, those revered ones are free from 
attachment and practise to eliminate attachment; are free from 
hatred and practise to eliminate hatred; are free from bewilder- 
ment and practise to eliminate bewilderment?” You should an- 
swer thus to the wandering ascetics: “It 1s because they are free 
from attachment, hatred and bewilderment that they live in 
monastic retreats in (remote and isolated) mountainous and rural 
areas. On sight of visible objects, there may arise great delight. 
There are no such visible objects cognisable by the eye-con- 
sciousness in rural monastic retreats. On hearing sounds, there 
arise great delight. There are no such sounds cognisable by the 
ear-consciousness in rural monastic retreats. On experiencing 
odours, there may arise great delight. There are no such odours 
cognisable by the nose-consciousness in rural monastic retreats. 
On experiencing tastes, there arise great delight. There are no 
such tastes cognisable by the tongue-consciousness in such rural 
monastic retreats. On experiencing touch, there arise great de- 
light. There is no such touch cognisable by the body-conscious- 
ness in rural monastic retreats. Friends, these are reasons for 
saying: ‘Those revered ones are certainly free from attachment 
and practise to eliminate attachment; are free from hatred and 
practise to eliminate hatred; are free from bewilderment and 
practise to eliminate bewilderment. Householders, on being asked 
in this manner, you should answ2r thus to the wandering ascetics 
outside the Bhagava’s Teaching. (Said the Bhagava). 


486 Salayatana Vagga 


On the Bhagava saying thus, the brahmin householders 
of Nagaravinda village respectfully addressed the following words 
to the Bhagava: “O Gotama, Excellent (is the Dhamma).O 
Gotama, Excellent (is the Dhamma). Just as O Gotama, one 
turns up what lies upside down, just as one uncovers what is 
covered, just as one shows the way to another who is lost, just 
as one holds up a lamp in the darkness for those with eyes to 
see visible objects, even so have you revealed the Dhamma, and 
I take refuge in the Samgha. May the Revered Gotama take me 
as a lay disciple from this very day till the end of my life. 
“(Said the Householder). 


End of Nagaravindeyya Sutta, 
the eighth in this Vagga. 


9. PINDAPATA PARISUDDHI SUTTA 


Discourse on Purif**s z Alms-food 
438. Thus have I heard: 


Once the Bhagava was staying at the Veluvana monas- 
tery where the black squirrels were fed and bred. On that 
occasion Venerable S4riputta, having arisen from his evening 
retreat, approached the Bhagava, made his respectful obeisance 
and seated himself at a suitable place. While Venerable Sariputta 
was thus seated, the Bhagava addressed him thus: 


Sariputta, your faculties are very clear, your complexion 
pure and clean. Sariputta, in what way have you been abiding 
often in these days? (Asked the Bhagava). Venerable Sir, I have 
often been abiding in the fruition attainment of emptiness. (re- 
spectfully answered Sariputta). Sariputta, well done, well done. 
Sariputta, you are these days often abiding in the ways of noble 
men. Sariputta, such abiding in fruition-attainment is the way of 
noble men. S4ariputta, that is why in this Teaching, if the 
bhikkhu desires to abide often in the fruition-attainment of 
emptiness, he should reflect thus: ‘I enter the village for alms- 
round by a certain road; go on alms round in a certain place; 
come away from this alms-round by a certain road. While on 
this road have there been desire in me or attachment, hatred, 
bewilderment or mental agitation in regard to the visible objects 
cognizable by the eye-consciousness?’ 


Sariputta, if the bhikkhu on reflection knows thus: “By 
this road I entered the village for alms-round, went on alms- 
round in this village and came away from the alms-round village 
by this road. While on this road there was desire in me, 
attachment, hatred, bewilderment or mental agitation in regard to 
visible objects cognizable by the eye-cinsciousness.’ Sdariputta, 
that bhikkhu should strive to abandon these evil demeritorious 
dhammas. 





488 Salayatana Vagga 


Sariputta if the bhikkhu on reflection knows thus: ‘By 
this road I entered the village for alms-food, went on alms-round 
in this village and came away from this alms-round village by 
this road. While on this road there was no desire in me, 
attachment, hatred, bewilderment or mental agitation in regard to 
visible objects cognizable by the eye-consciousness,’ Sariputta 
that bhikkhu should with delight and gladness abide, practising 
day and night in these meritorious dhammas. 


439. And again, S4ariputta, the bhikkhu should reflect 
thus: “By this road I entered the village for alms food, went on 
alms-round in this village, and came away from this alms-round 
village by this road. While on this road, was there desire in me, 
attachment, hatred, bewilderment or mental agitation 1n regard to 
sound cognizable by the ear-consciousness, in regard to smell 
cognizable by the nose-consciousness, in regard to taste cogni- 
zable by the tongue consciousness, touch cognizable by the 
body-consciousness ... mind objects cognizable by the mind- 
consciousness?’ 


Sariputta, if the bhikkhu on reflection knows thus: “By 
this road I entered the village for alms food, went on alms-round 
in this village and came away from this alms-round village by 
this road. While on this road there was desire in me, attachment, 
hatred, bewilderment or mental agitation in regard to mind 
objects cognizable by the mind consciousness”. Sariputta, that 
bhikkhu should strive to abandon these evil demeritonous dhammas. 


Sariputta, if the bhikkhu on reflection knows thus: “By 
this road I entered the village for alms food, went on alms-round 
in this village and came away from this alms-round village by 
this road. While on this road there was no desire in me, 
attachment, hatred, bewilderment or mental agitation in regard to 
mind objects cognizable by the mind consciousness”. Sariputta, 
that bhikkhu should abide in delight and gladness, practising day 
and night in these meritonous dhammas. 


440. And again S4riputta, the bhikkhu should reflect 
thus: “Have I given up the five sensual pleasures?” Sariputta if 


Pindapata Parisuddhi Sutta 489 


the bhikkhu on reflection knows thus: “I have not yet given up 
the five sensual pleasures” Sariputta, he should strive to abandon 
the five sensual pleasures. Sariputta, if the bhikkhu on reflection 
knows thus: “I have- given up the five sensual pleasures”, 
Sariputta, he should abide in delight and gladness, practising day 
and night in these meritorious dhammas. 


441. And again Sariputta, the bhikkhu should reflect 
thus: “Have I given up the five hindrances?” Sariputta, if the 
bhikkhu on reflection knows thus: “I have not yet abandoned the 
five hindrances’, he should strive to abandon the five hin- 
drances, Sariputta, if the bhikkhu on reflection knows thus: “I 
have abandoned the five hindrances’, Sariputta, the bhikkhu 
should with delight and gladness abide practising day and night 
in these meritorious dhammas. 


442. And again Sariputta, the bhikkhu should reflect 
thus: “Have I distinctly comprehended the five aggregates of 
clinging,” Sariputta, if the bhikkhu on reflection knows thus: “I! 
have not yet dictinctly comprehended the five aggregates of 
clinging,” Sariputta, the bhikkhu should strive to distinctly com- 
prehend the five aggregates of clinging. Sariputta, if the bhikkhu 
on reflection knows thus: “I have distinctly comprehended the 
five aggregates of clinging,” Sariputta the bhikkhu should with 
delight and gladness abide practising day and night in these 
meritorious dhammas. 


443, And again S4ariputta, the bhikkhu should reflect 
thus: “Have I practised the four methods of Steadfast Mindful- 
ness?” Sariputta if the bhikkhu on reflection knows thus: “I have 
not yet practised the four metheds of Steadfast Mindfulness” 
Sariputta, that bhikkhu should strive to practise the four methods 
of Steadfast Mindfulness. Sariputta, if the bhikkhu on reflection 
knows thus: “I have practised the four methods of Steadfast 
Mindfulness”, Sdriputta, the bhikkhu with delight and gladness 
abide practising day and night in these meritorious dhammas. 


490 Salayatana Vagga 


444. And again Sanputta, the bhikkhu should reflect 
thus: “Have I practised the Four Right Exertions?” If the bhikkhu 
on reflection knows thus: “I have not yet practised the Four 
Right Exertions,” Sariputta, he should strive to practise the Four 
Right Exertions. Sariputta, if the bhikkhu on reflection knows 
thus: “I have practised the Four Right Exertions, Sariputta, the 
bhikkhu should in delight and gladness abide practising day and 
night in these meritorious dhammas. 


445. And again Sariputta, the bhikkhu should reflect 
thus: “Have I developed the Four Bases of Psychic Power?” 
Sariputta, if the bhikkhu on reflection knows thus: “I have not 
yet developed the Four Bases of Psychic Powers,” Sariputta, he 
should strive to develop the Four Bases of Psychic Powers. 
Sariputta, if the bhikkhu on reflection knows thus: “I have 
developed the Four Bases of Psychic Powers,” Sariputta, the 
bhikkhu should abide in delight and gladness practising day and 
night in meritorious dhammas. 


446. And again Sariputta, the bhikkhu should reflect 
thus: “Have I developed the Five Faculties?” Sdariputta, if the 
bhikkhu on reflection knows thus: “I have not yet developed the 
Five Faculties”, Sariputta, he should strive to develop the Five 
Faculties. Sariputta, if the bhikkhu on reflection knows thus: “I 
have devcloped the Five Faculties,” Sanputta, the bhikkhu should 
abide in delight and gladness, practising day and night in 
menitonious dhammas. 

447. And again Sariputta, the bhikkhu should reflect 
thus: “Have I developed the Five Powers?” Sariputta, if the 
bhikkhu on reflecting knows thus: “I have not yet developed the 
Five Powers,” Sariputta, he should strive to develop the Five 
Powers, Sariputta, if the bhikkhu on reflection knows thus: “J 
have developed the Five Powers,” £ariputta, the bhikkhu should 
abide in delight and gladness practising day and night in these 
meritonous dhammas. e 


448. And again Sanputta the bhikkhu should reflect thus: 
“Have I developed the Seven Factors of Enlightenment?” Sariputta, 


Pindapata Parisuddhi Sutta 491 


if the bhikkhu on reflection knows thus: “I have not yet devel- 
oped the Seven Factors of Enlightenment,” Sdriputta, he should 
Strive to develop the Seven Factors of Enlightenment. Sdriputta, 
if the bhikkhu on reflection knows thus: “I have developed the 
Seven Factors of Enlightenment,” Sariputta, the bhikkhu should 
abide in delight and gladness practising day and night in the 
meritorious dhammas. 


449. And again Sfriputta, the bhikkhu should reflect 
thus: “Have I developed the Eightfold Ariya Path?” Sariputta, if 
the bhikkhu on reflection knows thus: “I have not yet developed 
the Eightfold Ariya Path,” Sariputta, he should strive to develop 
the Eightfold Ariya Path. Sariputta, if the bhikkhu on reflection 
knows thus: “I have developed the Eightfold Ariya Path,” Sariputta, 
the bhikkhu should abide in delight and gladness practising day 
and night in these meritorious dhammas. 


450. And again Sariputta, if the bhikkhu should reflect 
thus: “Have I developed Tranquillity Meditation and Insight 
Meditation?” Sariputta, if the bhikkhu on reflection knows thus: 
“[ have not yet developed Tranquillity Meditation and Insight 
Meditation,” Sariputta, he should strive to develop Tranquillity 
Meditation and Insight Meditation. Sariputta, if the bhikkhu on 
reflection knows thus: I have developed Tranquillity Meditatron 
and Insight Meditation,” Sariputta, the bhikkhu should abidé in 
delight and gladness practising day and night in these meritorious 
dhammas. 


451. And again Sariputta, the bhikkhu should reflect 
thus: “Have I realized Arahatta Magga and Arahatta Fruition?” 
Sariputta, if the bhikkhu on reflection knows thus: “I have not 
yet realized Arahatta Magga and Arahatta Fruition he should 
strive to realize Arahatta Magga and Arahatta Fruition. Sariputta, 
if the bhikkhu on reflection knows thus: “I have realized Arahatta 
Magga and Arahatta Fruition he should abide in delight and 
gladness practising day and night in these meritorious dhammas. 


492 Salayatana Vagga 


452. Sariputta, in the past all samanas and brahmanas 
who purified their alms food, did so reflecting thus: Sanputta, in 
future all samanas and brahmanas who purify their alms food 
will do so reflecting thus. Sariputta, at the present time all 
Samanas ansd brahmanas who purify their alms food do so 
reflecting thus. Sariputta, in this Teaching alms food should be 
purified with reflection (Said the Bhagava). 


The Bhagava delivered this discourse. Venerable Sariputta 
rejoiced at what the Bhagava had said. 


End of Pindapata Parisuddhi Sutta, 
the ninth in this Vagga. 


10. INDRIYABHAVANA SUTTA 


Discourse on Cultivation of the Faculties 


453. Thus have I heard: 


Once the Bahgava was staying in the Suvelu Grove near 
Gajangala market-town. At that time young Uttara a pupil of the 
brahmin Parasiviya came to the Bhagava and exchanged greet- 
ings with him. Bringing to an end the courteous and amiable 
greetings, he sat at a suitable place. The Bhagava then said to 
young Uttara, pupil of the brahmin Pardsiviya thus: “Uttara, 
does the brahmin Pardasiviya teach his pupils the cultivation of 
the faculties?” “OQ Gotama, the brahmin P§arasiviya teaches the 
cultivation of the faculties to his pupils.” “Uttara, how does the 
brahmin Pardsiviya teaches the cultivation of the faculties to his 
pupils?” “O Gotama, in this world, a visible object should not 
be looked at with the eye. A sound should not be listened to 
with the ear. O Gotama, thus does the brahmin Parasiviya teach 
the cultivation of the faculties to his pupils.” “Uttara, if that be 
so, according to the words of the brahmin Parasiviya, one who 
is blind must have cultivated the faculties, one who is deaf must 
have cultivated the faculties. Uttara, indeed one who is blind 
does not see a visible object with the eye; one who is deaf does 
not hear a sound with the ear” On this being said, young Uttara, 
pupil of the brahmin Parasiviya, sat silent, confused, with droop- 
ing shoulders and bent head, downcast and incapable of making 
an answer. 


Then the Bhagava realizing that young Uttara, ‘pupil of 
the brahmin Pardsiya, and had become silent, confused, with 
dropping shoulders and bent head, downcast and incapable of 
making an answer, said to the Venerable Ananda, “Ananda, the 


494 Salayatana Vagga 


brahmin Parasiviya teaches his pupils the cultivation of the 
faculties in one way. Ananda, in the Teaching of the ariyas the 
incomparable cultivation of the faculties is quite different,” ““Bhagava, 
this is the time for you to teach. Sugata, this is the time for you 
to teach. If the Bhagava would expound on the incomparable 
cultivation of the faculties, the bhikkhus, hearing it from the 
Bhagava, will bear it in mind.” “If that be so, Ananda listen and 
pay good attention. I shall speak.” “Very well Venerable Sir,” 
replied the Venerable Ananda to the Bhagava, And the Bhagava 
said this: 

454. Ananda, how is the incomparable cultivation of the 
faculties taught in the Teaching of the ariyas? Ananda, in this 
Teaching, in the bhikkhu who sees a visible object with the eye, 
pleasure arises or displeasure arises or neither-pleasure-nor dis- 
pleasure arises. That bhikkhu knows thus: ‘Indeed, in me this 
pleasure has arisen, this displeasure has arisen, this neither- 
pleasure-nor-displeasure has arisen. In fact, this (pleasure or 
displeasure or neither-pleasure-nor-displeasure) 1s conditioned, gross 
and causally produced. The equanimity of vipassana insight 1s 
Serene and sublime. In that bhikkhu who knows thus, the 
pleasure that has ansen or the displeasure that has arisen or the 
neither-pleasure-nor-displeasure that has arisen ceases; but the 
equanimity of vipassana insight remains firm. For example, 
Ananda, just as a man with good eyes opens his closed eyes or 
closes his open eyes, so also, Ananda, the pleasure that has 
arisen or the displeasure that has arisen or the neither-pleasure- 
nor-displeasure that has arisen ceases in him with similar speed, 
with similar swiftness, with similar ease; but the equanimity of 
vipassana Insight remains firm. Ananda, in this Teaching of the 
ariyas this is said to be the incomparable cultivation of the 
faculties with regard to visible object cognizable by eye-con- 
sciousness. 


455. And again, Ananda, in the bhikkhu who hears a 
sound with the ear, pleasure arises or displeasure arises or 
neither-pleasure-nor-displeasure arises. That bhikkhu knows thus: 
‘Indeed, in me this pleasure has arisen, this displeasure has 
arisen, this neither-pleasure-nor-displeasure has arisen. In fact, 
this (pleasure or displeasure or neither-pleasure-nor-displeasure) 1s 


Indriyabhavana Sutta 495 


conditioned, gross and causally produced. The equanimity of 
vipassana insight is serene and sublime. In that bhikkhu who 
knows thus, the pleasure that has arisen or the displeasure that 
has arisen or the neither-pleasure-nor-displeasure that has arisen 
ceases; but the equanimity of vipassana insight remains firm. For 
example, Ananda, just as a strong man flicks his fingers effort- 
lessly, so also, Ananda, the pleasure that has arisen or the 
displeasure that has arisen or the neither-pleasure-nor-displeasure 
that has arisen ceases in him with similar speed, with similar 
swiftness, with similar ease; but the equanimity of vipassana 
insight remains firm. Ananda, in this Teaching of the ariyas this 
is said to be the incomparable cultivation of the faculties with 
regard to sound cognizable by ear-consciousness. 


456. And again, Ananda, in the bhikkhu who smells an 
odour with the nose, pleasure arises or displeasures arises or 
neither-pleasure-nor displeasure arises. That bhikkhu knows thus: 
‘Indeed, in me this pleasure has arisen, this displeasure has 
arisen, this neither-pleasure-nor-displeasure has arisen. In fact, 
this (pleasure or displeasure, or neither-pleasure-nor-displeasure) 
is conditioned, gross and causally produced. The equanimity of 
vipassana insight is serene and sublime.’ In that bhikkhu who 
knows thus, the pleasure that has arisen or the displeasure that 
has arisen or the neither-pleasure-nor-displeasure that has arisen 
ceases; but the equanimity of vipassana insight remains firm. For 
example, Ananda, just as drops of water falling from a lotus leaf 
that is slightly inclined cannot remain on it, so also, Ananda, the 
pleasure that has arisen or the displeasure that has arisen or the 
neither-pleasure-nor-displeasure that has arisen ceases in him with 
similar speed, with similar swiftness, with similar ease; but the 
equanimity of vipassana insight remains firm. Ananda, in this 
Teaching of the ariyas this is said to be the incomparable 
cultivation of the faculties with regard to odour cognizable by 
nose-consciousness. 


457. And again, Ananda, in the bhikkhu who tastes a 
flavour with the tongue, pleasure arises or displeasure arises or 


496 SaJayatana Vagga 


neither-pleasure-nor displeasure arises. That bhikkhu knows thus: 
‘Indeed, in me this pleasure has arisen, this displeasure has 
arisen, this neither-pleasure-nor-displeasure has arisen. In fact, 
this (pleasure or displeasure or neither-pleasure-nor-displeasure) 1s 
conditioned, gross and causally produced. The equanimity of 
Vipassana insight is serene and sublime.’ In that bhikkhu who 
knows thus, the pleasure that has arisen or the displeasure that 
has arisen or the neither-pleasure-nor-displeasure that has arisen 
ceases; but the equanimity of vipassana insight remains firm. For 
example, Ananda, just as a strong man collects saliva on the tip 
of his tongue and spits out effortlessly, so also Ananda, the 
pleasure that has arisen or the displeasure that has arisen or the 
neither-pleasure-nor-displeasure that has arisen ceases in him with 
Similar speed, with similar swiftness, with similar ease; but the 
equanimity of vipassana Insight remains firm. Ananda, in the 
Teaching of the ariyas this is said to be the incomparable 
cultivation of the faculties with regard to flavour cognizable by 
tongue-consciousness. 


458. And again, Ananda, in the bhikkhu who contacts a 
tangible object with the body, pleasure arises or displeasure 
arises or neither-pleasure-nor displeasure arises. That bhikkhu 
knows thus: ‘Indeed, in me this pleasure has arisen, this displea- 
sure has arisen, this neither-pleasure-nor-displeasure has arisen. In 
fact, this (pleasure or displeasure or neither-pleasure-nor-displea- 
sure) is conditioned, gross and causally produced. The equanim- 
ity of vipassana insight is serene and sublime.’ In that bhikkhu 
who knows thus, the pleasure that has arisen or the displeasure 
that has arisen or the neither-pleasure-not-displeasure that has 
arisen ceases; but the equanimity of vipassana insight remains 
firm. For example, Ananda, just as a strong man stretches out 
his bent arm or bends his stretched arm, so also, Ananda, the 
pleasure that has arisen or the displeasure that has arisen or the 
neither-pleasure-nor-displeasure that has arisen ceases in him with 
similar speed, with similar swiftness, with similar ease; but the 
equanimity of vipassana insight remains firm. Ananda, in the 


Indriyabhavana Sutta 497 


Teaching of the ariyas this is said to be the incomparable 
cultivation of the faculties with regard to tangible object cogni- 
zable by body-consciousness. 


459. And again, Ananda, in the bhikkhu who cognizes a 
mind-object with the mind, pleasure arises or displeasure arises 
or neither-pleasure-nor-displeasure arises. That bhikkhu knows 
thus: “Indeed, in me this pleasure has arisen, this displeasure has 
arisen, this neither-pleasure-nor-displeasure has arisen. In fact, 
this (pleasure or displeasure or neither-pleasure-nor-displeasure) is 
conditioned, gross and causally produced. The equanimity of 
vipassana insight 1s serene and sublime.’ In that bhikkhu who 
knows thus, the pleasure that has arisen or the displeasure that 
has arisen or the neither-pleasure-nor-displeasure that has arisen 
ceases; but the equanimity of vipassana insight remains firm. 
Suppose, Ananda, a strong man lets fall two or three drops of 
water on a cauldron that has been heated the whole day. 
Ananda, just as the evaporation and drying up of the drops of 
water is faster than their fall, so also, Ananda, the pleasure that 
has arisen or the displeasure that has arisen or the neither- 
pleasure-nor-displeasure that has arisen ceases in him with similar 
speed, with similar swiftness, with similar ease; but the equanim- 
ity of vipassana Insight remains firm. Ananda, in this Teaching 
of the ariyas this is said to be the incomparable cultivation of the 
faculties with regard to mind-object cognizable by mind-con- 
sciousness. 


460. Ananda, what is the practice of a sekha’ ( one still 
training himself)? In this Teaching, Ananda, in the bhikkhu who 
sees visible object with the eye, pleasure arises or displeasure 
arises or neither-pleasure-not-displeasure arises. That bhikkhu is 
weary of, ashamed of, and is disgusted with the pleasure that 
has arisen or the displeasure that has arisen or the neither- 
pleasure-not-displeasure that has arisen. In the bhikkhu who 
hears a sound with the ear...p...In the bhikkhu who smells an 





1. sekha: one who is still in the process of practising the Teaching not 
yet having attained Arahatta Fruition. 


498 Salayatana Vagga 


Odour with the nose ...p...In the bhikkhu who tastes a flavour 
with the tongue ...p... In the bhikkhu who contacts a tangible 
object with the body ...p...In the bhikkhu who cognizes a mind- 
object with the mind, pleasure arises or displeasure arises or 
neither-pleasure-nor displeasure arises. That bhikkhu is weary of, 
ashamed of, and disgusted with the pleasure that has arisen or 
the displeasure that has arisen or the neither-pleasure-nor displea- 
sure that has arisen. Ananda, this is the practice of a sekha. 


461. Ananda, what is the practice of an ariya who has 
completed the cultivation of the faculties? In this Teaching, 
Ananda, in the bhikkhu who sees visible object with the eye, 
pleasure arises or displeasure arises or neither-pleasure-not-dis- 
pleasure arises. If be wishes to consider what 1s repulsive as not 
repulsive, he cun remain considering what 1s repulsive as not 
repulsive. If be wishes to consider what is not repulsive as 
repulsive, he can remain consicering what is not repulsive as 
repulsive. If he wishes to consider what is either repulsive or not 
repulsive as not repulsive, he can remain considering what 1s 
elther repulsive or not repulsive as not repulsive. If he wishes to 
consider what is either not repulsive or repulsive as repulsive, he 
can remain considering what is either not repulsive or repulsive 
as repulsive. If he wishes to remain in equanimity, not consid- 
ering both what 1s rpulsive and not repulsive, being mindful and 
clear in comprehension, he can remain in equanimity regarding 
them, being mindful and clear in comprehension. 


462. Again, Ananda, in the bhikkhu who hears a sond 
with the eaur...p...In the bhikkhu who smells an odour with the 
nose ...p...In the bhikkhu who tastes a flavour with the tongue 
...p...In the bhikkhu who contacts a tangible object with the 
body ...p... In the bhikkhu who cognizes a mind-object with the 
mind, pleasure arises or displeasure arises or neither-pleasure-nor- 
displeasure arises. If he wishes to consider what 1s repulsive as 
not repulsive, he can remain considering what 1s repulsive 1s not 
repulsive. If he wishes to consider what is not repulsive as 
repulsive, he can remain considering what is not repulsive as 


Indriyabhavana Sutta 499 


repulsive. If he wishes to consder what is either repulsive or 
not repulsive as not repulsive, he can remain considering what is 
either repulsive or not repulsive as not repulsive. If he wishes to 
consider what is either not repulsive or repulsive as repulsive, he 
can remain considering what is either not repulsive or repulsive. 
If he wishes to remain in equanimity, not considering both what 
is repulsive and not repulsive, being mindful and clear in com- 
prehension, he can remain in equanimity regarding them, being 
mindful and clear in comprehension. Ananda, this is practice of 
an arlya who has completed the cultivation of the faculties. 


463. Ananda, in this Teaching of the ariyas, this is how 
I teach regarding the incomparable cultivation of the faculties, 
how I teach regarding the practice of a sekha, how I teach 
regarding an ariya who has completed the cultivation of the 
faculties. Ananda, what a compassionate teacher, who has the 
welfare of his disciples at heart, should do out of compassion, 
that I have done for you. Ananda, there are the places at the 
foot of trees. There are the secluded places. Ananda, meditate! 
Do not be unmindful. Do not be remorseful later! This is our 
instruction to you all. 


Thus spoke the Bhagava. Delighted, the Venerable Ananda 
rejoiced at what the Bhagava had said. 


End of the Indriyabhavana Sutta, 
the tenth in this Vagga. 
End of the Salayatana Vagga, the Fifth. 


Namo tassa bhagavato arahato sammasambuddhassa 


Index 


INDEX 


The figure indicate paragraph numbers; 
‘fn’ means footnote. 


A 
Abhinna 
- (special apperception or Magga Insight) ... 82:fn(19);136, 
pA PRL PE BP eS 
405,414 

- factors known, abandoned cultivated 

and realized through ... 431,433 
Adhimana | 
- sincere but mistaken belief in one’s own 

attainment of a arahatship ... SOtfn (1) 
Aggregates,(khandha) 
- (the five) which are the objects 

of clinging ... 86:fn (2);99 
- recurrence of .. 429 
- no recurrence of ... 430 
Akasa element 
- the element of space wae ee 
Anagami fruition ... 370 
Anagami ... 379 
Anusaya 
- three kinds of .. 425 
Arahat ... 76: £n(4);379 
Arahatta fruition knowledge ... 365,366 
Ariya Disciple .. 66f 
- well instructed wa 90 


Arahatship or Arahatta Fruition 


504 Index 


(Arahattaphala) 
- formula of 


- attainment of 

Ariya Path of Eight Constituents 
(Atthangika Magga) 

- purified by menas of 

- completion of the cultivation of 
Ariya Samma Samadhi 

Ariya Truths, the four 

- purified by realizing 

Arupa jhana 

Asavas, taints, defilements that befuddle 
the mind 

- liberation from 

Asavakkhaya fidna, the insight 
which uproots asavas 

Attachment (raga) 

- intense (saraga) 

- freedom from, (viraga) 
Attributes 

- of the Buddha 


- (the ten) fostering respect in a bhikkhu ... 


B 


Bodhisatta 

Body, the (kaya) 

- the impermanent, insecure, soulless and 
unpleasant nature of 

- the constituent parts of 

Bonds (bandhana) 

- cutting the 

Bonds of attachment 

- extinction of 

Burden (of the five khandhas) 


55,56,90,98, 
212,367,427 
307,379,397 


136 ff 
387:fn(4) 

431] 

136 

104, 378 
387,388 

361 ,362:fn(6) 


99,104 
104,405 


104 


368 
405,427 


79,81,342 
82 

199 ff 
149:fn(10) 
154 

413 


76:fn(3) 
76,99,102 


Index 


Bhava (kamma actions causing further 
existence; also existence) 
- arising of and cessation of 


C 


Causes, the thirty-six, that lead beings into 
and out of the round of existences 
Cessation (nirodha) 

Common worldling (puthujjana) 
Consciousness (sania) 

- that turns on corporeality (ripasaffia) 

- that arises out of contact between the 


senses and their objects (patighasafifia) ... 


tag fej aoe 


- many and varied (nanattasanfa) 

Consciousness (vinnana) 

- six kinds of 

Contact (phassa) 

- six kinds of 

- the cause of sensation 

Contentedness, noble 

Covetousness (abhijjha) 

Craving (tanha) 

- for the aggregates 

- six kinds of 

- which gives rise to fresh rebirth 

- increase of that craving 

- disappearance of that craving 

Cultivation (Bhavana) 

- of the Four Methods of Steadfast 
mindfulness (Satipatthana) 

- of the Four Supreme Efforts 
(Sammappadhana) 

- of the Four Bases of Psychic 
Potency (Iddhipada) 

- of the Five Faculties (Indriya) 


505 


126 


306 ff 
152 
ee 


312 


312 
312 


305,385,401 
421 
305,385,421 
354,359 
102,103 

368 


86 

421 
429,430 
429000 
430,432 


147 


147 


147 
147 


506 Index 


- of the Five Powers (Bala) 

- Of the Seven Factors of Enlightenment 
(Bojjhanga) 

- of the Ariya Path of Eight 


Constituents (Ariya Atthangika Magga) ... 


- of goodwill (Metta) 

- Of compassion (Karuna) 

- Of sympathetic joy (Mudita) 

- of equanimity (Upekkha) 

- of foulness a corpse (asubha) 

- of concept of impermanence (anicca) 
Cycle of dukkha 

- to make an end of 


Defilements (kilesas) 

- a mind liberated from 

- as the root cause of suffering 

- detachment from (viveka) 

- freedom from (viraga) 

- cessation of (nirodha) 

Desire (Chanda) 

Destination (gatt) 

- rebirth in good or wretched 
Detachment (viveka) 

- from defilements 

Dhamma 

- the five 

- the investigation of 

- which is excellent in the begining 
Directions, the eight (metaphors for 
the eight vimokkhas, the release from 
hindrances and defilements) 

Dosa, mental violence, hatred etc., 
- intense hatred (sampadosa) 
Duggati, wretched destinations 


147 


147 
147 
147 
147 
147 
147 
147 


425,65:fn(1 1) 


98 

65: fn (11) 
414 

414 

414 

368 


131,261,290 


152 
132,149 
149-fn(12) 
150 

420 


312: fn(3) 
82; fn(5) 
368 
131,261 


Index 


Elements 
- the six 


- the eighteen 

- the three 

- the two 

- the primary 
Emancipation 

- of mind (cetovimutti) 


- by insight (pan 
- five kinds of 
Empty man (moghapurisa) 
Enmity (aghata) 
Equanimity (Upekka) 
- enlightenment factor of 
- six kinds based on sense-pleasures 
- six kinds based on release from 

- sense-pleasures 
- of the jhanas 

of vipassana insight 
Ever hungry beings (petas) 
Example 
- of a mass of bath-power 
- of a deep lake 
- of lotus in a pond 
- of a man wrapped up in white cloth 
- of a heavy stone dropped on a moist 

heap of earth 
- of a dry sapless piece of firewood 
- of an empty water-pot 
- of a door-panel all of heartwood 
- of a water-filled with water 
- of a wet sappy firewood 
- of a pond with bund on a level 
piece of ground 


avimutt) 


507 


100: fn(1), 
125,348,354 
125 

125 

125 
154;fn(2) 


82: fn(20) 
159,414 
414 
197:fn(3) 
56:fn(2),90 
368 | 
71:fn(4),149 
151 
306,308,309 


306,308,309 
360,361,362 
457,458,459 
261 


155 
155 
155 
155:fn(3) 


156 
156 
156 
157 
137,158 
157 


158 


508 Index 


- of a chariot harnessed with 
throughbred steeds 

- of a veluriya gem 

- of two pieces of firewood 

- of the oil lamp 

- of a palm tree cut off at the roots 

Existence(-s) 

- recollection of the past 


F 
Fa ctors of Enlightenment, the seven 
(bojjhanga) 


Factors that prolong samsara (papafica) 

Faculty (-1es) 

- guarding the door of the sense 

- noble control of the sense 

- cultivation of the sense faculties 
(Indriyabhavana) 

Feeling 

- the six kinds of pleasant 

- the six kinds of unpleasant 

Fetter (Samyojana) 

- the five 

- the three 

Forty factors (cattarisaka) 

- (twenty meritorious and twenty 
demernitorious) 

Freedom from attachment (viraga) 


G 


Grievous offence (Garuka Apatti) 
H 


Happiness 
- as blameless or otherwise 
Higher vision (cakkhukaran}1) 


158 
204 
357 
365 
367,368 


82: fn (18) 


147,150,151, 
152,405,414 
197: fn(1) 


75,78 
103 


453 ff 


306,309 
307,309 
98 327,413 
147: fn (5) 
147: fn (6) 


142: fn (4) 
152 


63 


328 
323,325 


Index 


Hindrances (nivaranas) 

- the five (sloth and torpor, restlessness 
and worry, and doubt) 

- abandoning the five 

- detachment from 


I 
Hil will (Byapada) 
Impermanence 
- contemplation of, in meditation 
Imperturbability 
Insight (pafna) 
- vipassana 

J 


Jati (existence) 
Janas 
- the four rapa 


- the arupa 
- praised by/not praised by the Buddha 


K 
Kamma, actions or deeds 
- resultant effects of, (vipaka) 
- consequences of, (kamma phala) 
Kaya 
King of dhamma (Dhammaraja) 
Knowledge of past existence 
(Pubbenivasanussati nana) 


Lawful resort (gocara) 
Lay disciples 


509 


ia 
76 
84,104 


368 


148,149 
58: fn(6);66 


65,150,272,343 
348 


82fn(18) 


76,82, 104 
159,328 
60,61,312, 
361,362: fn(6) 
84 


289, 

308 

382 
149,150:fn(1Q) 
387,388 


398:fn(1) 


75: f{n(2);82 
397 


510 Index 
M 


Magga Cetana, volitional activities 
associated with magga 

Marvellous and extraordinary 

(Achariya abbhuta) 

- phenomena concerning the Tathagatas 
- phenomena concerning the Buddha 


- phenomena conceming the Venerable Bakula... 


Material resquisites (amisa) 

- Offering of, (amisa dana) 

Messengers of Death (Devaduta) 

Middleway (majjhimapatipada) 

- avoiding the two extremes, namely, 
indulgence in sense-pleasure and 
self-mortification 

Mind (citta) 

- with and without attachment (raga) 

- with and without anger (dosa) 


- with and without bewilderment (moha) ... 


- the indolent, (samkhitta citta) 

- the distracted, (vikkhitta citta) 

- the exalted, (mahaggata citta) 

- the unexalted, (amahaggata citta) 

- the inferior, (sa-uttara citta) 

- the superior, (anuttara citta) 

- the concentrated, (samahita citta) 

- the unconcentrated, (asamahita citta) 
- the liberated, (vimutta citta) 

- the unliberated, (avimutta citta) 
Mindfulness 

- steadfast, (satipatthana) 

- of breathing, (anapanassati) 

- of the body, (kayagatasati) 
Mindfulness and clear comprehension 
(Sati sampajanna) 


387:fn(3) 


197 
198 ff 
210 ff 


382 
261 ff 


323 ff 


82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 
82:fn(4-16) 


147 ff 
147 ff 
1S3ff 


75 


Index 


Miserable existences (apdya) 
Moha 
Moral precepts 

- noble group of, 
Muni, an epithet of the Buddha 
- tranquil 


N 


Nibbana 
- the ultimate goal 
- directing one’s mind to 
- peace 
- the other shore 
- speedy attainment of 
Niraya, realms of continuous suffering 
- guards of, (Nirayapala) 
- various types of 
Noble Practice of Purity 
- accomplished 
- to carry out 
- setting out 
Non-self(anatta) 
- sense-bases as being non-self 
- consciousness as being non-self 
- sensation as being non-self 
- craving as being non-self 
O 


Offence 

- grievous 

Offering 

- made to individuals 

- made to the Order of bhikkhus 
- purity of 

Order of Bhikkhu 


511 


131,261,290 
82:fn (6) 


102,103 


272,275: fn (4) 


76,77 
154,155 
323,325 
387,388 
152,414 
261,267,290 
262,267,270 
269 


55,212,427 
75 
82,420 


422 
422 
422 
422 


63 


379 
380 
38] 
63, 376ff 


512 Index 


Paccekabuddha 


Parinibbana, passing away of an arahat 


- causes and conditions for 

- of the Venerable Bakula 

- of the Venerable Punna 
Patimokkha 

- fundamental principles of 
Pavarana day 

Possibility and impossibility of things 
Power, divine hearing, (dibbasota) 
Power of divine sight, (dibbacakkhu) 
Primary Elements, the four 

Psychic Power, iddhividha 

- various forms of 

Punishments 

- by the king 

- by the guards of niraya 


Recluse 
- leading the homeless life 
Refuge (Patisarana) 


- in the Buddha, in the Dhamma and 


in the Samgha 
Right View (Sammaditthi) 


S 


Sabbannuta Nana (Omniscience) 
Sakadagamis, Once-returners 
Sakkayaditthi the illusion of Self 
- cessation of 

Samanas and Brahmanas 
Sammanana (Paccavekkhna nana) 


379: fn(1) 


71 
212: fn(3) 
397 


75:fn(1);81,82 
145: fn(2) 
127,131 
82,159 

82,261 

154: fn(2) 


82,fn(3) 


265 
267,268,270 


102 


378 
136 ff:(2) 


79,84: fn(2) 
147,379 

87: fn(4)(5);424 
424 

143 

141:fn(3) 


Index 


Sarana dhamma, the fifteen, relating 
to good conduct and practice 
Sekha, one still in training for perfection 
- the practice of a 
Self-motification 

Self-control, noble 

Sensation (vedana) 

- six kinds of 

- as being non-self 

Sense-bases (dyatanas) 

- internal, (ajjhattikayatana) 

- internal and external 


- six sense-bases 
Sense-pleasure (lokamisa) 
- (kama) two kinds 

- enjoyment of 

- five kinds of 

Simile 

-- of withered leaf 

- of rock splintered 

- of vomitted food 

- Of poisoned arrow 

- of poisonous snake 

- of poisoned beverage 
- of clever horse-trainer 


- of a bag with an opening at each end ... 


- of skilful bath-attendant 

- of goldsmith 

- of a big standing tree with heartwood 
- of the oil lamp 

- of a skilled butcher 

Sotapatti magga 

- one who has attained, (Sotapanna) 


513 


343:in(4) 
141:fn(3) 
460:fn(1) 

323 324,326,327 
102,103 
149:fn(11) 

421 

422 


65:fn(10) 
101,305,385,395 
399,400,402, 
403,420,421 

428 


66:fn(1) 
324,325 
328 


SI 

60 

61 

63,64,65 

65 

65 

7S 

154 

155 

359 
403,412 
402,411 
404,413 

127 
127,128,147 
379,399,415 


514 | Index 


Substratum of existence (upadhi) 
Sustained attainment of cessation 
(Nirodha Saméapatti) 


T 


Tathagata (the Buddha) 

- shedding the blood of the, 
(johituppadaka kamma) 

- the marvellous and extraordinary 
factors concerning 

- incomparable in taming those 
who deserve to be tamed 

- offering made to a 

Teacher, the 

- who is an arlya 

- who 1s always compassionate 

- who is incomparable in taming those 
who deserve to be tamed 

Teaching, (Sasana) 

Theory of Cause and Effect 

(Paticcasamuppada) in the order of arising 

and in the order of cessation 


U 
Uposatha (Sabbath) day 


V 


Vassa, rains-retreat 


Vicara (sustained application of the mind) ... 


View (difthi) 

- Right view (samma ditth1) 

Vinipata, states of ruin 

Vitakka (initial application of the mind) 
- eighteen kinds of 


367:fn(7) 


312 


a2 
128:fn(4) 
197 


312 
379 


31] 
31] 


304,312 
64,75,76,78,152 


126 


85:fn(1) 


397 
75,84 


136 ff 

131, 261,289 
76,84 

305 


Index 515 
W 


Warriors (of the King of death) ... 272:fn(3) 


World, the (loka) 
- the present, (idha) 


386 


- the others besides the human, (pare) ... 386 
Wrong views (held by samanas and brahmanas) 





the doctrine of Ahetuka (no past action)... 143 
the doctrine of Akiriya 

(mere action without any effect) ... 143 
the doctrine of Natthika (non-resultant 
in the future action) 


143 


Kk KK KK K OK 


ga Daie 10,12,14 } 
a a oe 





et 


Jar 


. 


‘te 


. 





ae 








+ 


is
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